The Temple

"The hour is coming, and it is now, when the true worshippers will worship the Father with spirit and truth, for indeed, the Father is looking for ones like these to worship him. God is a Spirit, and those worshipping him must worship with spirit and truth." —John 4:23, 24

"In the house of my Father are many dwelling places…"—John 14:2

“So you are no longer strangers and foreigners, but you are fellow citizens of the holy ones and are members of the household of God, and you have been built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone. In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah. In union with him you too are being built up together into a place for God to inhabit by spirit.” —Ephesians 2:19–22.

Do you not know that your body is the temple of the holy spirit within you, which you have from God?” —1 Cor. 6:19

"And the temple sanctuary of God in heaven was opened, and the ark of his covenant was seen in his temple sanctuary."—Revelation 11:19

Different Temples, Different Dwelling Places

The scriptures above offer a fitting introduction to the concept of the Temple—but not necessarily the one where Jesus often taught. There are various temples mentioned throughout the Bible, each representing a unique stage in Jehovah’s dealings with His people.

The temple built by Solomon differed from the one later restored after the Jews returned from Babylon. Yet even during the Babylonian exile, Jehovah referred to a temporary arrangement that served as His sanctuary—a dwelling place for His name and purpose. ("Therefore say, ‘This is what the Sovereign Lord Jehovah says: “Although I have removed them far away among the nations and I have scattered them among the lands, for a little while I will become a sanctuary for them in the lands to which they have gone.”’-Ezekiel 11:16)

Long before either of those structures, the first tabernacle was constructed in the wilderness. Jehovah showed Moses a pattern—a heavenly model—and instructed him to build the tabernacle exactly as he had seen it. That earthly tent served as a representation of something far greater: the spiritual temple of Jehovah.

Indeed, there are many dwelling places mentioned in the Scriptures. The apostle Paul reminds us that our bodies are a temple. We are being built up into a spiritual house. And yes, Jehovah also has His own temple in the heavens—a place from which His holiness, justice, and purpose emanate.

There are temples in the heavens and on the earth, collective temples and individual ones. The collective temple refers to the entire body of anointed Christians—each one a living stone built together into a spiritual dwelling for God. At the same time, each individual, when sanctified and led by the spirit, becomes a personal temple in which God’s will may reside.

Each temple, tabernacle, or dwelling place points to a deeper truth. They are not just buildings of stone, gold, or fabric—but symbolic expressions of Jehovah’s desire to dwell with His people, progressively preparing them for something greater. All of these together reveal Jehovah’s unified purpose: to reside among those who seek Him with sincerity and truth.

I probably would have never come to appreciate the importance of this topic if it hadn’t been for the publications of Jehovah’s Witnesses, which stirred my interest. Most recently, this subject was brought into sharp focus during the 2025 Regional Convention titled “Pure Worship.” Jehovah’s spiritual temple was at the center of the entire program. While much of the content reinforced teachings we had already understood from various Watchtower articles, the convention emphasized something significant: that the spiritual temple was inaugurated with the anointing of Jesus in 29 C.E. at his baptism.

That was not something new. During my research for this book, I found it to be highly appropriate information for understanding the inauguration of the spiritual temple. Still, much about the temple remains beyond our full comprehension. Many puzzle pieces have yet to be put in place. I am confident that, in due time, those taking the lead in our worldwide brotherhood will bring these details into sharper focus. Yet I cannot simply wait in passive expectation—I feel a deep, personal responsibility to respond to the call and put this book into writing.

I have no personal ambition beyond fulfilling what I believe Jehovah has commissioned me to do. I recognize that I may be something of a pioneer in some of these discoveries—not for the sake of my own recognition, but to highlight the beauty and depth of Jehovah’s arrangements, which all his loyal servants—especially those engaged in prayerful research—deserve to know and appreciate.

To support this understanding, the convention invited us to reflect on Jesus’ words to the Samaritan woman—a scripture I also quoted earlier on this page: “The hour is coming, and it is now, when the true worshippers will worship the Father with spirit and truth, for indeed, the Father is looking for ones like these to worship him. God is a Spirit, and those worshipping him must worship with spirit and truth.” —John 4:23, 24.

When Jesus said, the hour is now, it confirmed that the spiritual temple was already operational at that time. This insight reshaped my thinking and deepened my desire to understand what this spiritual temple truly is—where it is, how it functions, and how one may enter and serve within it today.

Another Call to Investigate the Temple

Lately, I have been able to adjust my schedule so that I can once again serve as a pioneer in our organization. This requires dedicating 50 hours each month to preaching activity. It is not as much as I used to do—20 years ago I regularly devoted 140 hours every month—but now, as a father with a small business that demands more than full-time work, balancing my life to keep up with preaching can be challenging.

Still, like Jesus, I realize that this work is my bread of life. We must, as Paul wrote in Hebrews 10:23, “hold firmly the public declaration of our hope without wavering.” Likewise, he urged Timothy: “Pay constant attention to yourself and to your teaching. Persevere in these things, for by doing this you will save both yourself and those who listen to you.” (1 Timothy 4:16)

After his conversation with the Samaritan woman, Jesus compared such preaching to food: “Meanwhile, the disciples were urging him: ‘Rabbi, eat.’ But he said to them: ‘I have food to eat that you do not know about.’ So the disciples said to one another: ‘No one brought him anything to eat, did he?’ Jesus said to them: ‘My food is to do the will of him who sent me and to finish his work. Do you not say that there are yet four months before the harvest comes? Look! I say to you: Lift up your eyes and view the fields, that they are white for harvesting. Already the reaper is receiving wages and gathering fruit for everlasting life, so that the sower and the reaper may rejoice together.’” —John 4:31-36

Publicly declaring our faith and teaching others what we have learned is essential to sustaining ourselves for everlasting life. Though balancing numerous responsibilities is difficult, this work is my lifeline.

This month (August 2025, 11-15th), I am reaching the milestone of a full year of service in this capacity. Both my wife and I have been invited to attend the special school for full-time pioneers in our organization, a program designed to help us succeed in the ministry. I attended several of these schools in the late 1990s and early 2000s, so I know the value of the training and remember the kind of program we went through.

This time, when I received the program so that I could prepare in advance, I was pleasantly surprised to see that the topic of the spiritual temple was included. Some of the references in the program are ones I have already examined during the research for this book. To me, this is evidence that Jehovah, by means of the faithful and discreet slave, is leading our brotherhood into a deeper understanding of the temple.

I also recognize that I myself have become a target of God’s holy spirit in being drawn to this subject—not apart from, but in harmony with, our organization. The subject of the Temple has become a central focal point in my own anointing, and I can see how it could be the same for others. It shapes the way the royal priesthood is called to experience service within the temple arrangement.

One of the questions was: How do doctrinal refinements build your faith and confidence in Jehovah and his organization?

This question stayed with me, and I began to think: How would I answer this in relation to the spiritual temple? After some meditation, I came to this conclusion:

After prayerful consideration of the latest refinements about the spiritual temple, I realized that the faithful and discreet slave has drawn a clear distinction between the spiritual temple that came into operation when Jesus dedicated himself as the sacrificial ransom, and the access to that temple that became available to those who choose to follow him.

Personally, I was able to recognize that I had been welcomed to experience the condition symbolically represented by the holy place. Once I responded to that call with boldness and began to live in that condition, I could see from a different perspective how the faithful slave seeks to help others understand the meaning of the temple.

The understanding that the collective temple of the anointed is different from the great spiritual temple of Jehovah helped me to appreciate that there is yet another level of the temple’s application—one for each of us individually. Jesus first implemented the temple arrangement toward himself; he fulfilled all its requirements and then redeemed his followers so they could be placed within the temple of his body. In a similar way, each of us must first apply the temple arrangement personally. In this sense, we are not merely stones in a collective structure; we also have an individual relationship with Jehovah that, in effect, makes each of us a personal temple.

Although it is true that we are part of something collective, without first applying the temple arrangement in our own life—as Jesus did—we cannot truly become part of the collective temple.

Key Watchtower Insights on Jehovah’s Spiritual Temple

My previous research brought me to the following articles in our publications, which shed further light on this subject and helped shape the foundation for my understanding of Jehovah’s spiritual temple:

1. One particularly insightful source was the March 15, 2000 Watchtower, pages 10–15, in the article titled “O God, Send Out Your Light.” It reviewed the progressive clarification of Ezekiel’s vision of the temple, recorded in chapters 40–48 of his prophecy.

"14 In 1971 an explanation of Ezekiel’s prophecy was published in the book “The Nations Shall Know That I Am Jehovah”—How? A chapter of that book briefly discussed Ezekiel’s vision of a temple. (Ezekiel, chapters 40-48) At the time, the focus was on how Ezekiel’s temple vision would be fulfilled in the new world.—2 Peter 3:13.

15 However, two articles published in The Watchtower of December 1, 1972, affected our understanding of Ezekiel’s vision. They discussed the great spiritual temple described by the apostle Paul in Hebrews chapter 10. The Watchtower explained that the Holy compartment and the inner courtyard of the spiritual temple relate to the condition of the anointed while they are on the earth. When Ezekiel chapters 40 to 48 were reviewed years later, it was discerned that just as the spiritual temple is operating today, so the temple that Ezekiel saw in vision must also be functioning today. How so?

16 In Ezekiel’s vision, priests are seen moving about in the courtyards of the temple as they serve the nonpriestly tribes. These priests clearly represent the “royal priesthood,” Jehovah’s anointed servants. (1 Peter 2:9) However, they will not be serving in the temple’s earthly courtyard throughout the Thousand Year Reign of Christ. (Revelation 20:4) During most of that period, if not all of it, the anointed will be serving God in the spiritual temple’s Most Holy, “heaven itself.” (Hebrews 9:24) Since priests are seen going to and fro in the courtyards of Ezekiel’s temple, that vision must be undergoing fulfillment today, while some of the anointed are still on the earth. Accordingly, the March 1, 1999, issue of this magazine reflected an adjusted view on this subject. Thus, clear down to the end of the 20th century, spiritual light was shed upon Ezekiel’s prophecy."

2. “The Spirit Searches Into . . . the Deep Things of God” July 15 2010 box on page 22 says:

"Elsewhere, the apostle Paul wrote of anointed Christians as “growing into a holy temple for Jehovah.” (Eph. 2:20-22) Was this temple to be the same as “the true tent” that he later described in his letter to the Hebrews? For decades, Jehovah’s servants thought that it was. It seemed that anointed Christians were being fitted on earth to become “stones” in the heavenly temple of Jehovah.—1 Pet. 2:5.

Toward the year 1971, however, responsible members of the slave class began to discern that the temple spoken of by Paul in Ephesians could not be Jehovah’s great spiritual temple. If “the true tent” were composed of resurrected anointed Christians, it would first come into existence after their resurrection began during “the presence of the Lord.” (1 Thess. 4:15-17) But referring to the tabernacle, Paul wrote: “This very tent is an illustration for the appointed time that is now here.”—Heb. 9:9.

By carefully comparing these and other scriptures, it became clear that the spiritual temple is not in the process of being built and that anointed Christians are not “stones” being fashioned on earth for inclusion in it. Rather, anointed Christians are serving in the courtyard and in the Holy of the spiritual temple, daily offering to God “a sacrifice of praise.”—Heb. 13:15."

[Sergei’s comment: I have marked certain statements in lighter color—those I must examine thoroughly before they can fully align with my perspective. While I agree that Jehovah’s spiritual temple is distinct from the spiritual temple or house that the anointed are growing into, I want to see a clear explanation of how this process is realized in our modern understanding. If such an explanation is lacking, I must either draw my own conclusion or reconcile earlier writings with this latest statement, which appears consistent through the October 2023 Watchtower.

Both the apostle Peter (1 Peter 2) and the apostle Paul (Ephesians 2) spoke of this in the present tense, not as a future event in the Lord’s day. The key is to distinguish between Jehovah’s temple in the heavens and the temple of Christ, built from his anointed followers. I believe this is exactly what is emphasized in the October 2023 Watchtower article:

What exactly is the spiritual temple...?
It is Jehovah’s arrangement for offering acceptable worship based on Jesus’ ransom sacrifice.

What It Is Not:
It is not the “holy temple for Jehovah,” which refers to anointed ones serving in the Christian congregation.

Jehovah’s temple exists independently from our personal journey. It is very appropriate that the faithful slave distinguishes this temple from our own individual experience. Nevertheless, each of us must develop a personal experience of worshipping Jehovah within his great spiritual temple. When we do so in harmony with his will, we ourselves become a temple individually—and also living stones in something collective.

For the anointed, this means becoming part of the temple of Christ’s body, his Bride, who adorns herself in the righteous acts of the holy ones and will, at the appointed time, descend from heaven as the “communion tabernacle” with mankind. For the great crowd, who will use this temple arrangement to draw close to Jehovah, continuing to approach him through this provision will allow them, in time, to attain temple-like conditions in which Jehovah dwells in them by means of his spirit.]

3. w55 11/15 pp. 688-701 “Jehovah Is in His Holy Temple” stayte:

"22 Hence the apostle Peter says to all anointed Christians: “Coming to him as to a living stone, rejected, it is true, by men, but chosen, precious, with God, you yourselves also as living stones are being built up a spiritual house for the purpose of a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For it is contained in Scripture: ‘Look! I am laying in Zion a stone, chosen, a foundation cornerstone, precious’ . . . you are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness into his wonderful light.”—1 Pet. 2:4-6, 9, NW; Acts 2:1-36.

23 So from the day of Pentecost forward Jehovah has been dwelling in his holy spiritual temple of “living stones.” Through the apostle Paul he says to these priestly Christians: “Do you not know that you people are God’s temple and that the spirit of God dwells in you?” “Christ Jesus himself is the foundation cornerstone. In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah. In union with him you, too, are being built up together into a place for God to inhabit by spirit.”—1 Cor. 3:16 and Eph. 2:20-22, NW.

24 By the end of the first century Christ’s twelve apostles had died. Soon the building and growth of that spiritual temple was lost to view because of a falling away from the pure temple faith. It came to be as when the Jews were captive in Babylon while Jerusalem was in ruins and Jehovah had no temple on earth in which to dwell by his spirit. Of course, Jehovah has always dwelt in the temple’s Foundation Cornerstone, Jesus Christ, in heaven by means of his spirit; but the “living stones” on earth were long lost to view and practically unidentifiable. But shortly after 1870, or some eighty years ago, they began to come to view again, for these truths of the spiritual temple began to be recovered and applied and God’s spirit was seen in action for producing the final remnant of 144,000 “living stones” of the “spiritual house.” The “Modern History of Jehovah’s Witnesses,” published in the columns of The Watchtower since the beginning of 1955, gives the details on this."

[Sergei's comment: I personally love the spiritual vision expressed in this Watchtower. It is hard for me to deny the ongoing process of producing and refining the “living stones” of the “spiritual house.” Notably, this Watchtower uses the term “spiritual house,” drawn from Peter’s words: “You yourselves also, as living stones, are being built up into a spiritual house for the purpose of a holy priesthood.” I am not entirely certain whether I should focus on distinguishing between the “house” of the priesthood and the “spiritual temple,” yet it is evident that Jehovah’s inspired Word, the Bible, has a reason for using different terms in different contexts. Here, the context seems to connect them.

At the same time, as seen from my earlier reasoning, I make a distinction between the heavenly temple of Jehovah—where He Himself dwells—and the temple He builds on the foundation of Christ. This latter temple is still in the process of being restored. As Jesus promised: “Tear down this temple, and in three days I will raise it up.” (John 2:19) Jesus, as an individual temple, was raised in three literal days. The collective temple—the body of his anointed followers—will be raised within three symbolic “days,” with each “day” representing a thousand years.]

4. w23 October pp. 24-29 "Cherish Your Privilege to Worship in Jehovah’s Spiritual Temple":

"2 What exactly is the spiritual temple, and where can we find the details that explain it? The spiritual temple is not a literal building. It is Jehovah’s arrangement for offering acceptable worship based on Jesus’ ransom sacrifice. The apostle Paul explained this arrangement in the letter that he wrote to the first-century Hebrew Christians living in Judea."

box on page 24:

What It Is Not

The spiritual temple is not the temple that Ezekiel saw in vision, which focuses on Jehovah’s standards for pure worship and its restoration in modern times.—Ezek. 40:1-5.f
It is not the “holy temple for Jehovah,” which refers to anointed ones serving in the Christian congregation.—Eph. 2:19-22; 1 Cor. 3:16, 17; 2 Cor. 6:16.g
It is not our spiritual paradise—the unique, spiritually rich environment that identifies those who are serving in Jehovah’s spiritual temple.

13 The Christian reality. A limited number of Christ’s disciples have been anointed with holy spirit, and they enjoy a special relationship with Jehovah. These 144,000 are to serve as priests in the heavens with Jesus. (Rev. 1:6; 14:1) The Holy of the tabernacle represents their spirit-begotten condition while on earth as sons of God. (Rom. 8:15-17) The Most Holy of the tabernacle represents heaven, where Jehovah dwells. “The curtain” that separated the Holy from the Most Holy represents Jesus’ fleshly body that was a barrier to his entering heaven as the great High Priest of the spiritual temple. By giving up his human body as a sacrifice for mankind, Jesus opened up the way to heavenly life for all anointed Christians. They must also give up their fleshly body to receive their heavenly reward. (Heb. 10:19, 20; 1 Cor. 15:50) After Jesus was resurrected, he entered the Most Holy of the spiritual temple, where all the anointed eventually join him."

5. the book "Pure Worship of Jehovah—Restored At Last!" page 240:

Did Ezekiel see and tour the great spiritual temple that the apostle Paul later explained?

Scriptures: Ezek. 40:1-5

Pure Worship: Chaps. 13 and 14

Previous understanding:

Ezekiel’s visionary temple is the same as the spiritual temple that the apostle Paul explained.

Clarification:

Ezekiel saw, not the spiritual temple that came into existence in 29 C.E., but an idealized vision of how the pure worship outlined in the Mosaic Law would be restored after the exile. Paul’s inspired explanation of the spiritual temple focuses on the work that Jesus, as the Greater High Priest, accomplished from 29 to 33 C.E. Ezekiel’s temple vision, which never mentions the high priest, focuses on the spiritual restoration that began in 1919 C.E. We therefore do not look for antitypical meanings in all the detailed features and measurements of Ezekiel’s visionary temple. Rather, we ought to focus primarily on the lessons that Ezekiel’s vision teaches about Jehovah’s standards for pure worship.

Reasoning behind the change:

Ezekiel’s visionary temple differs from the spiritual temple in important ways. For instance, Ezekiel’s temple featured many animal sacrifices; at the spiritual temple, only one sacrifice is offered, “once for all time.” (Heb. 9:11, 12) In the centuries before Christ came, it was not yet Jehovah’s time to reveal deep truths about the spiritual temple.

Understanding the Different Temples in Jehovah’s Purpose

First and foremost, the temple is something Jehovah deeply wants humans to understand. Our publications help us see that there is more than one “temple” in the Scriptural record, and each has its place in His purpose. I personally organize them in my mind as follows:

1. The Great Heavenly Temple – This is where Jehovah himself resides. From here, he allows all who seek him—whether heavenly creatures or humans—to draw near. Sin created a separation between Jehovah and his creation, but the temple arrangement was established to redeem sinners and restore closeness to Him. This is the essence of the temple.

From Abel, Enoch, and Noah to Abraham, Isaac, and Jacob, we see humans seeking that relationship, offering sacrifices on altars but without a temple structure. Through Moses, Jehovah introduced the tabernacle arrangement—modeled after the heavenly reality—allowing a sinful nation to approach Him in an organized way. Moses had the unique privilege of entering the Most Holy to speak with Jehovah, a closeness not available to the rest of Israel. Yet the tabernacle taught all Israel the pattern by which sinners could approach God.

2. The Individual Temple – With Jesus came a new model—a personal tabernacle—where God’s spirit could dwell within individuals. This is the reality Paul spoke of when saying, “You are God’s temple.” Each anointed follower, while on earth, becomes a temple of God’s spirit.

3. The Collective Temple of Christ’s Body – Jesus also introduced a greater, collective temple: the temple of his body. Those who partake of his body are being built together into this holy temple. It is compared to his bride, the New Jerusalem, which is developing into the holy city, prepared as a bride for her bridegroom. This temple is presently being constructed in the heavens, but will ultimately “come down out of heaven from God” to be “the tent of God with mankind” (Revelation 21).

This matches Paul’s words: “So you are no longer strangers and foreigners, but you are fellow citizens of the holy ones and are members of the household of God, and you have been built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone. In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah. In union with him you too are being built up together into a place for God to inhabit by spirit.” —Ephesians 2:19–22.

4. Distinction Between the One in the Heavens and the One on the Earth –

The great spiritual temple of Jehovah—with its Most Holy representing heaven—is not the same as the holy temple for Jehovah in Ephesians 2, which is the body of Christ in development.
The anointed on earth serve in the Holy of the spiritual temple, offering spiritual sacrifices.
The completed body of Christ in heaven—the New Jerusalem—will serve as Jehovah’s tent with mankind.

5. The Construction Pattern in Scripture – Just as Moses had to complete the tabernacle exactly as it was shown to him on the mountain, Jehovah continued to provide construction and restoration patterns: Solomon’s temple, the restoration under Zerubbabel, and the visionary temple given to Ezekiel, which emphasized pure worship. These all tie into Jehovah’s original purpose for mankind, represented in Adam, and fulfilled through the last Adam, Jesus Christ.

When we view these temples—individual, collective, heavenly, and earthly—as distinct yet interconnected, we can better reconcile the heavenly design with the ongoing construction process in God’s purpose.

Key Distinctions

Heavenly Temple (Jehovah’s) is eternal and central to approach to God.
Individual temple = personal indwelling of God’s spirit.
Collective temple = the body of Christ, prepared as New Jerusalem to be God’s tent with mankind.
Prophetic/pattern temples = visual blueprints showing Jehovah’s standards and purpose.

Why the Temple Matters: Unlocking the Meaning of Anointing Through Jehovah’s Spiritual Arrangement

It is hard to understand the meaning of anointing without first understanding the arrangement of the temple. I realized this while studying Jesus’ anointing—it was clearly connected to the prophecy in Daniel about the seventy weeks. Some may conclude that this refers solely to the anointing of Jesus’ body, and while that is certainly true, I found it impossible to overlook the other components of the spiritual temple. My attention was drawn to deeper layers of Daniel’s prophecy, as well as insights from Watchtower publications, which led me to broaden my perspective.

If I, with over 30 years of experience studying only the publications of Jehovah’s Witnesses, struggled at times to tie certain aspects together, how much more confusing it must be for those who study the countless, often conflicting, publications produced by Christendom. I want to emphasize this: the publications of Jehovah’s Witnesses are uniquely structured with logical harmony and consistency—something I have not seen in the teachings of nominal Christian denominations.

That may sound like a bold statement—especially since I do not read the publications of those denominations. But the answer is simple. Like many of Jehovah’s Witnesses, I regularly seek out conversations with other believers. Living in the United States, I have met people from hundreds, if not thousands, of different Christian churches. I’ve spoken to pastors, preachers, and devout individuals who are eager to talk about their beliefs. They often bring up the Trinity, but the deeper topics explored in this book rarely enter the discussion. And when our conversations do touch on these subjects, it becomes clear that they are largely unfamiliar with them. Among Jehovah’s Witnesses, however, it's quite different. Most of them are equipped to share—and often do share—many of the very insights I present here.

Why I Limit My Reading—and Trust the Shepherd’s Voice

I want to clarify my attitude toward the thousands of research articles and publications available on the internet, many of which are produced by people who are clearly deep students of God’s Word. I do respect these individuals for their efforts and personal devotion. In fact, I actively seek opportunities to speak with such people in person. However, reading through their writings is not something I find reasonable or beneficial, especially in light of the wisdom expressed in Ecclesiastes 12:11,12: “The words of the wise are like oxgoads, and their collected sayings are like firmly embedded nails; they have been given from one shepherd. As for anything besides these, my son, be warned: To the making of many books there is no end, and much devotion to them is wearisome to the flesh.” Similarly, John 21:25 reminds us: “There are also, in fact, many other things that Jesus did, which if ever they were written in full detail, I suppose the world itself could not contain the scrolls written.”

My own work here is quite a labor—one that will likely hold the greatest value for myself, and perhaps for a few others who take the time to read it thoroughly. In reality, spiritual truth either flows to someone or it doesn’t. Jesus himself never wrote a book, though in his case it’s different—he is God’s Word, a living Word. Still, what he said and did became vitally important to those whose lives were transformed by his teachings.

Personally, I am much more interested in live conversations with sincere individuals. But the truth is, such conversations either lead to mutually upbuilding spiritual discussion or quickly run into doctrinal disagreements. A vivid example of this—one I’ve experienced thousands of times—is described in my chapter Power of Reason vs. Twisted Things. “Twisted things” represent a dead logic to me. They do not hold my interest. I firmly believe that, with time, all such twisted things will be removed from God’s Kingdom. Jesus illustrated this process clearly in Matthew 13:36–43: “Explain to us the illustration of the weeds in the field.” In response he said: “The sower of the fine seed is the Son of man; the field is the world. As for the fine seed, these are the sons of the Kingdom, but the weeds are the sons of the wicked one, and the enemy who sowed them is the Devil. The harvest is a conclusion of a system of things, and the reapers are angels. Therefore, just as the weeds are collected and burned with fire, so it will be in the conclusion of the system of things. The Son of man will send his angels, and they will collect out from his Kingdom all things that cause stumbling and people who practice lawlessness, and they will pitch them into the fiery furnace. There is where their weeping and the gnashing of their teeth will be. At that time the righteous ones will shine as brightly as the sun in the Kingdom of their Father. Let the one who has ears listen.”

Why I Choose Simplicity Over Doctrinal Overload

In a world overflowing with interpretations, theories, and countless religious publications, it is easy to become overwhelmed or misled by human reasoning that lacks spiritual clarity. While I respect those who search deeply into Scripture, I have learned to value simplicity, consistency, and spiritual harmony—qualities I consistently find in the teachings and publications of Jehovah’s Witnesses. My writing is not meant to rival endless academic debates or produce new “scrolls,” but to organize the truths that have taken root in my own life through decades of study and spiritual growth. Ultimately, I trust that Jehovah, through Christ and the angelic reapers, will cleanse His Kingdom of all confusion and stumbling blocks. Until then, I seek to remain among those who “shine as brightly as the sun in the Kingdom of their Father”—not because of human brilliance, but because they humbly hold on to the pure light already revealed.

Temple as a dwelling place for the priests and leviticus servants

Temple as a City

Festivals as the clues to understand the purpose of the Temple

Seventy Weeks

Samuel in the Temple

Tabernacle and High Priest

Here is the tabernakle and High Priest as it presented in the Study Bible of New World Translation. Here is the link to JW.org where I copied it from: https://www.jw.org/en/library/bible/study-bible/appendix-b/diagram-tabernacle-and-high-priest/

Temple design and its purpose. The Pattern of the Temple: Drawing Near to Jehovah

There is a fascinating parallel in how the idea of a temple was introduced, constructed, and inaugurated throughout history. Interestingly, the first “temple” was not even called a temple—it was a mobile tent, or tabernacle, that traveled with the Israelites. More accurately, the Israelites traveled with it. Jehovah established a cloud over the tent to guide their movements; when the cloud lifted, it signaled that it was time to move. In this way, He directed their steps, and more importantly, He wanted them to recognize His presence among them. "I will reside among the people of Israel, and I will be their God. And they will certainly know that I am Jehovah their God, who brought them out of the land of Egypt so that I may reside among them. I am Jehovah their God."- Exodus 29:45,46.

Jehovah gave this instruction: “They are to make a sanctuary for me, and I will reside among them. You are to make it, the tabernacle and all its furnishings, following exactly the pattern that I am showing you” (Exodus 25:8, 9). The tabernacle consisted of two compartments—the Holy and the Most Holy (or Holy of Holies). In the Most Holy, Jehovah commanded: “You are to make two cherubs of gold; you will make them of hammered work on the two ends of the cover... The cherubs are to spread out their two wings upward, overshadowing the cover with their wings... You will put the cover on the Ark, and in the Ark you will place the Testimony that I will give you. I will present myself to you there and speak with you from above the cover, from between the two cherubs that are on the Ark of the Testimony. I will make known to you all that I will command you for the Israelites” (Exodus 25:18–22).

We see that one of a key purpose of this sacred arrangement was to allow Jehovah to make His commandments known to Moses. This was incredibly unique—Jehovah spoke directly to Moses from within the Most Holy place. No one else was permitted to enter that compartment daily. In fact, only one person—the high priest—was allowed into the Most Holy place, and only once a year, until Jesus opened the way behind the curtain.

Just imagine how far removed the average Israelite was from daily access to Jehovah. And by contrast, how spiritually elevated Moses must have been to be in Jehovah’s presence continually, without even the redemptive merit of Christ's perfect life. This reveals something profound: it is possible for a human in an earthly vessel—when reconciled with their heavenly purpose—to draw remarkably close to Jehovah.

At the same time, it shows just how far humankind had fallen from that original image and purpose. To approach Jehovah required a very specific and limited arrangement: some drew near just once a year in the Most Holy; some daily, but only in the Holy and usually for brief periods, perhaps two weeks per year; others, the larger priestly and Levitical group, served in shifts. The broader nation worshipped in the outer courtyard, and all males were required to appear before Jehovah just three times a year at the location He chose for His sanctuary.

The Anointing and Inauguration of Jehovah’s Dwelling

Once the tabernacle was constructed according to Jehovah’s precise instructions, the next step was its sanctification. Jehovah told Moses: “Next, take the choicest perfumes: 500 units of solidified myrrh, and half that amount, 250 units, of sweet cinnamon, 250 units of sweet calamus, and 500 units of cassia, measured by the standard shekel of the holy place, along with a hin of olive oil. Then make out of it a holy anointing oil; it should be skillfully blended together. It is to be a holy anointing oil.” (Exodus 30:23–25)

This fragrant oil wasn’t just a symbol—it was a consecrating agent. Moses was to use it to anoint the tent of meeting and all its furnishings: the Ark of the Testimony, the table, the lampstand, the altars, the basin and its stand. Jehovah said, “You must sanctify them that they may become most holy. Anyone touching them is to be holy” (Exodus 30:29). In addition, Aaron and his sons were to be anointed and sanctified to serve as priests.

This anointing set everything apart for sacred use. But it also took time—nearly a full year passed from when Jehovah delivered Israel from Egypt and established the covenant at Sinai, fifty days later. They remained encamped there while the tabernacle and its elements were being prepared according to divine instruction.

Finally, we read: “Jehovah said to Moses: ‘On the first day of the first month, you are to set up the tabernacle, the tent of meeting’” (Exodus 40:1–2). “So in the first month, in the second year, on the first day of the month, the tabernacle was set up” (Exodus 40:17). “Moses finished the work. And the cloud began to cover the tent of meeting, and Jehovah’s glory filled the tabernacle” (Exodus 40:33–34). The moment Jehovah’s glory filled the sanctuary, it was no longer just a tent—it became Jehovah’s earthly dwelling. So intense was His presence that even Moses, who had been in direct communion with God, could not enter. The text says: “Moses was not able to go into the tent of meeting because the cloud remained over it, and Jehovah’s glory filled the tabernacle” (Exodus 40:35).

From that moment on, the movements of the Israelites were dictated by Jehovah’s presence. “When the cloud lifted,” they broke camp and journeyed. “If the cloud did not lift,” they remained where they were. This divine guidance was visible to all: a cloud by day and fire by night hovered over the tabernacle, reminding the entire nation that Jehovah was in their midst (Exodus 40:36–38).

This majestic scene marks the formal inauguration of divine worship in Israel—and more than that, it foreshadowed future spiritual arrangements. The pattern, the preparation, the anointing, the timing, and the filling of the temple with Jehovah’s glory—each step points forward to deeper truths about how Jehovah makes his presence known and how he draws his people closer to himself.

The Words Chosen for Jehovah’s Dwelling: More Than a Tent

Before we continue with the next phases of temple development, it’s worth pausing to reflect on the language the Scriptures use for God’s dwelling. The portable structure that the Israelites used in their worship of Jehovah is often referred to in Russian as переносной шатер (“portable tent”) and sometimes шатёр собрания (“tent of meeting”). But the original Hebrew and Greek terms carry even deeper meaning.

In Hebrew, three primary words are used:

מִשְׁכָּן (mishkán) — meaning “dwelling place” or “habitation,” often referring to the sacred tent as the place where Jehovah resided among his people.
אֹהֶל (óhel) — meaning simply “tent,” emphasizing the nomadic and mobile nature of the structure.
מִקְדָּשׁ (mikdásh) — meaning “sanctuary” or “holy place,” pointing to the consecrated purpose of the structure as a center of pure worship.

In the Greek Septuagint and Christian Greek Scriptures, the word σκηνή (skēnḗ) is used. It can mean “tent,” “hut,” “dwelling place,” or “tabernacle.” It is from this Greek word that the Russian term скиния (skiniya) is derived. This linguistic connection shows how the idea of a temporary yet sacred place of worship carried forward across cultures and languages.

The use of mishkan highlights Jehovah’s desire to dwell among His people—not just to visit occasionally, but to be continually present. Even though the structure was temporary and mobile, its spiritual meaning was enduring and foundational. It was not simply about architecture—it was about relationship, holiness, and presence.

The Tabernacle and the Problem of Sin

The purpose and design of the tabernacle cannot be fully appreciated without understanding how Jehovah addressed the root problem it was meant to overcome—sin. Sin is what separates humans from their Creator. Jehovah is holy and cannot dwell in the presence of what is unclean. As the Russian saying goes, “the fish begins to rot from the head”—a vivid reminder that if leadership becomes corrupt, everything it governs will suffer. Jehovah, as the Sovereign of the universe, holds Himself to the highest standard. He cannot compromise the integrity and well-being of His entire creation. For this reason, He must distance Himself from wrongdoing—but He also provides a path to reconciliation.

That is why Jehovah instructed the Israelites to build a dwelling place for Him—not merely to symbolize His presence, but to make a way for humans to begin drawing close to Him again. The tabernacle established a divine arrangement: those who wished to approach Jehovah had to cleanse themselves. This was not just ritual cleanliness—it reflected a moral and spiritual purification that allowed individuals to be accepted by the Holy God, or at the very least, to receive His favor and continue progressing toward a closer relationship with Him.

Each stage of the tabernacle illustrated this gradual approach. The Most Holy represented Jehovah’s presence—the ultimate destination. The Holy was a place of sacred service. The inner courtyard allowed participation in worship, and the outer courtyard was where the people gathered, observing and offering sacrifices through the priesthood. These levels mirrored the stages of spiritual progress that a worshipper could experience, moving from distance to intimacy.

Jesus reflected this pattern when he said: “Do not let your hearts be troubled. Exercise faith in God; exercise faith also in me. In the house of my Father are many dwelling places... I am going my way to prepare a place for you. Also, if I go my way and prepare a place for you, I will come again and will receive you home to myself, so that where I am you also may be” (John 14:1–3).

When we study the arrangement Jehovah established for ancient Israel—the offerings, the priestly roles, the purification rituals—we gain insight into the greater spiritual temple. Today, those who seek to draw close to Jehovah do so in stages, much like the tabernacle pattern. Each stage is filled with its own blessings, helping us advance in our relationship with God.

The ultimate goal remains the same: to dwell in Jehovah’s presence, as closely as Moses once did, and as Jesus now does—not as distant worshippers, but as welcomed sons and daughters. It’s worth noting, however, that while Moses drew exceptionally close to Jehovah—more than anyone under the old covenant—he did not enter heaven in a spiritual body, as Jesus did. Moses served as a powerful prophetic type, but Jesus became the greater reality: a High Priest forever, entering the Most Holy in heaven itself. I’ll explore this distinction more deeply in the Last Trumpet chapter, where we’ll consider the moment when the ultimate transformation—both of Christ’s brothers and the rest of faithful mankind—takes place.

From Physical Tent to Spiritual Temple: Fulfillment in the Christian Congregation

The physical tabernacle served as a shadow—a prophetic model—of something far greater. The apostle Paul explains in the letter to the Hebrews that this sacred structure was “a typical representation and a shadow of the heavenly things” (Hebrews 8:5). Every curtain, vessel, sacrifice, and ritual pointed forward to a future reality—a spiritual temple not built with hands, but established in heaven.

When Jesus came, he did not enter a physical tabernacle to offer animal blood, as the high priest of Israel did. Instead, “when Christ came as a high priest of the good things that have come to pass, through the greater and more perfect tabernacle not made with hands... he entered, not with the blood of goats and of calves, but with his own blood, once for all time into the holy place and obtained an everlasting deliverance for us” (Hebrews 9:11–12). Through his perfect life and sacrificial death, Jesus fulfilled what the entire Mosaic system foreshadowed. The tabernacle with its compartments—the courtyard, the Holy, and the Most Holy—now takes on spiritual meaning. The Christian congregation becomes the new earthly expression of that holy structure, with Jesus as the High Priest and Mediator between God and man (1 Timothy 2:5).

Those who are called to follow Christ begin by recognizing their need for cleansing and submitting to baptism, which allows them to enter the spiritual courtyard, where they dedicate their lives and begin sacred service. However, baptism alone does not grant access to the Holy Place. According to the spiritual pattern, only the anointed ones, pictured by Aaron and his sons, are invited into the Holy, where they perform priestly duties under Christ’s direction. These are ones whom Jehovah personally chooses and anoints with His spirit, appointing them to serve in His heavenly arrangement.

Beyond the Holy Place lies the Most Holy, picturing direct access to Jehovah’s presence. Traditionally, Jehovah’s Witnesses have understood that only after the anointed die and are resurrected can they enter heaven and serve in that innermost realm. However, the example of Moses—who communed with Jehovah daily from within the Most Holy arrangement of the tabernacle while still in his human body—raises important questions. Could it be possible that some anointed ones experience a form of spiritual access to the heavenly Most Holy even while on earth?

This possibility—whether symbolic or real—deserves deeper scriptural exploration and spiritual reflection. I will address it more thoroughly in the Last Trumpet chapter, especially in connection with what it means to be “changed in the twinkling of an eye” and to be caught up into union with Christ while still in the flesh.

For now, consider the apostle Paul’s remarkable statement to the Ephesians: “But God, being rich in mercy, because of his great love with which he loved us, made us alive together with the Christ, even when we were dead in trespasses—by undeserved kindness you have been saved. Moreover, he raised us up together and seated us together in the heavenly places in union with Christ Jesus” (Ephesians 2:4–6). Paul speaks not in future tense, but as if this elevation has already occurred. Though he was still dwelling in his earthly body, the spiritual reality was so vivid and real to him that he expressed it with full certainty. He even acknowledged the mysterious nature of his experience in another letter: “Yes, I know such a man—whether in the body or apart from the body, I do not know; God knows—who was caught away into paradise and heard words that cannot be spoken and that are not lawful for a man to say” (2 Corinthians 12:3–4).

When I began viewing these verses in this light, I found many of Paul’s letters filled with indirect expressions that support the same logic—an anointed one, though still in the flesh, can begin participating in the heavenly arrangement before death. Here is an example: “We have this hope as an anchor for the soul, both sure and firm, and it enters in within the curtain, where a forerunner has entered in our behalf, Jesus, who has become a high priest in the manner of Melchizedek forever” (Hebrews 6:19–20). This hope of entering “within the curtain” is now open—not only to a single high priest once a year—but to a group of faithful ones who, by means of Christ’s merit, are invited to draw near to Jehovah himself. The purpose remains the same as in the days of Moses: Jehovah desires to dwell among His people. But now, through Christ, this dwelling is more intimate, more accessible, and more enduring than ever before. For now, I’ll leave it to you, the reader, to revisit Paul’s writings with this lens and see what you find.

The Final Fulfillment: Jehovah’s Tent with Mankind

The vision of Jehovah’s dwelling among His people reaches its glorious climax in the final chapters of the Bible. What began as a portable tent in the wilderness—and was later fulfilled in the spiritual temple through Christ—ultimately finds its full realization in the prophecy of Revelation. John writes: “I heard a loud voice from the throne say: ‘Look! The tent of God is with mankind, and he will reside with them, and they will be his people. And God himself will be with them.’” (Revelation 21:3)

The term “tent of God” here uses the same Greek word—σκηνή (skēnḗ)—used for the tabernacle in the Greek Scriptures. However, this is no longer a symbolic shadow. It represents the actual presence of Jehovah dwelling with redeemed humanity. Yet, it’s important to note: this tent “comes down out of heaven” after the establishment of Christ’s 1,000-year Kingdom, during which the priesthood continues to serve a vital role.

Earlier in Revelation, we read about those who “will be priests of God and of the Christ, and they will rule as kings with him for the 1,000 years” (Revelation 20:6). This confirms that the priestly arrangement—rather than being eliminated—is central to Jehovah’s purpose during the Millennium. This royal priesthood, made up of those who faithfully followed Christ, acts as mediators, guides, and healers for mankind as they are gradually restored to perfect life and relationship with God. During that time, Jehovah’s tent—His presence—will indeed be with mankind, but access to Him will still be mediated through the priesthood. The blessings described in Revelation 21:4—“He will wipe out every tear… and death will be no more”—unfold as a result of this healing priestly work. It is only after the 1,000 years, when all enemies have been destroyed—including death—that Jesus hands the Kingdom back to his Father, and Jehovah becomes “all things to everyone” (1 Corinthians 15:28). Only then will direct access to Jehovah without priestly mediation be fully restored to all faithful ones.

So, the ultimate fulfillment of the tabernacle pattern unfolds in stages:

First, through the Christian congregation, with Christ as High Priest.
Then, through the 1,000-year reign, when a heavenly priesthood serves to bless and restore mankind.
Finally, when priestly mediation is no longer needed, Jehovah dwells fully with His people—not through shadows, symbols, or intermediaries, but face to face.

A Better Approach to Jehovah

All of this brings us to a deeply moving contrast made by the apostle Paul in the letter to the Hebrews. Under the old covenant, the Israelites approached a mountain covered in smoke and fire, a place that could not be touched without consequence—a mountain that even Moses feared. Paul writes: “For you have not approached something that can be felt and that has been set aflame with fire, and a dark cloud and thick darkness and a storm... But you have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect, and Jesus the mediator of a new covenant, and the sprinkled blood, which speaks in a better way than Abel’s blood.” (Hebrews 12:18–24)

This is not mere poetry—it is our reality. Through Christ, Jehovah has opened the way to Himself, not through fear and trembling, but through grace and sonship. Those who are anointed are not standing at the foot of a forbidden mountain—they are entering the heavenly Mount Zion itself. They are joining the congregation of the firstborn, enrolled in the heavens, even while still in the flesh. They draw near—not by ritual, but by spirit. Not in shadows, but in truth.

And for all others who seek to serve Jehovah faithfully today, the same spiritual structure welcomes them: outer courtyard, inner service, and, in due time, full restoration. The purpose of the temple remains: that Jehovah may dwell among His people. And He is still inviting us to approach.

Anointing the spiritual temple

To fully appreciate what happened at Jesus’ baptism, consider the prophecy of Daniel 9:24: “There are 70 weeks that have been determined for your people and your holy city, in order to terminate the transgression, to finish off sin, to make atonement for error, to bring in everlasting righteousness, to seal up the vision and the prophecy, and to anoint the Holy of Holies.” Jehovah had long purposed to redeem humankind from sin. Each year, atonement was granted symbolically on the Day of Atonement. But in the year 29 C.E., when Jesus turned 30, the 70th week began—and with it, his baptism. (The Insight on the Scriptures article titled “Seventy Weeks” explains in detail the beginning and end of the prophetic period and the events associated with it. You can read the full article here: Seventy Weeks — Insight.)

Anointing the Holy of Holies. Jesus was anointed with holy spirit at the time of baptism, the holy spirit coming down on him visibly represented in the form of a dove. But the anointing of “the Holy of Holies” refers to more than the anointing of the Messiah, because this expression does not refer to any person. “The Holy of Holies” or “the Most Holy” is the expression used to refer to the sanctuary of Jehovah God. (Ex 26:33, 34; 1Ki 6:16; 7:50) Therefore, the anointing of “the Holy of Holies” mentioned in the book of Daniel must relate to “the greater and more perfect tent not made with hands,” into which Jesus Christ as the great High Priest entered “with his own blood.” (Da 9:24; Heb 9:11, 12) When Jesus presented the value of his human sacrifice to his Father, heaven itself had the appearance of the spiritual reality represented by the Most Holy of the tabernacle and of the later temple. So God’s heavenly abode had indeed been anointed, or set apart, as “the Holy of Holies” in the great spiritual temple arrangement that came into being at the time of Jesus’ being anointed with holy spirit in 29 C.E.—Mt 3:16; Lu 4:18-21; Ac 10:37, 38; Heb 9:24.

The temple of his body—his earthly tabernacle—was anointed with holy spirit. But more than just Jesus was anointed. As the Seventy Weeks article states, this prophecy encompassed key events not only in Jesus’ life, but also in the outpouring of holy spirit upon others. The fulfillment included the baptism and anointing of Jesus in 29 C.E., the confirmation of the new covenant with many, and the anointing of others who would make up the spiritual temple—Christ’s body.

This anointing extended to his followers, beginning with the apostles and other Jewish believers, and later including Samaritans and Gentiles. All of this took place during that final prophetic “week”—the seven years starting with Jesus’ baptism and culminating in the full opening of the way to spiritual adoption for people of the nations. These events confirm that the anointing of the “Holy of Holies” was not confined to Jesus alone, but was shared with those called to become part of his spiritual body.

Maybe this sounds a bit confusing—especially to those who prefer an oversimplified understanding—but part of the reality is that this belongs to the depth of God’s riches. Some of it may truly be unsearchable. As it is written: “O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and beyond tracing out his ways are! For ‘who has come to know Jehovah’s mind, or who has become his adviser?’” —Romans 11:33, 34.

Nevertheless, in this book, I am making an attempt to share my personal perception—not with the confidence that everyone will understand, but with the desire to formulate it clearly for myself, and maybe for a few others who are on the same page with me. Even as I was writing this chapter, I caught myself thinking: I cannot grasp it all… I need to mention this, or that, or else the reader may lose connection. But then, as I reflected again on that scripture from Romans, my spirit was calmed—Sergei, it is unsearchable. So, I am at peace. I may not reach everyone, but I continue moving forward on my personal search.

All creation is in the eager expectation of revelation of Sons of God

It is time to connect with the main theme of this book: “For the creation is waiting with eager expectation for the revealing of the sons of God.” —Romans 8:19. It is obvious that this scripture uses the plural—“sons of God.” This means that there will be more than one Son of God who will be used to bless the entire creation. I found this hard to comprehend for myself, and I know it’s difficult for many others who truly believe in all scriptures, including this one. It is so deeply entrenched in our minds that “there is no other name under heaven that has been given among men by which we must get saved” (Acts 4:12), that Jesus’ name seems to overshadow any other individuals who will be used in the process of revealing God's purpose to humankind.

Think for a moment about what Jesus said: “Most truly I say to you, whoever exercises faith in me will also do the works that I do; and he will do works greater than these” (John 14:12). And again: “Nevertheless, do not rejoice because the spirits are made subject to you, but rejoice because your names have been written in the heavens.” —Luke 10:20.

“And God kept performing extraordinary powerful works through the hands of Paul, so that even cloths and aprons that had touched his body were carried to the sick, and the diseases left them, and the wicked spirits came out. But some of the Jews who traveled around casting out demons also tried to use the name of the Lord Jesus over those who had wicked spirits; they would say: ‘I solemnly charge you by Jesus whom Paul preaches.’ Now there were seven sons of a Jewish chief priest named Sceʹva doing this. But in answer the wicked spirit said to them: ‘I know Jesus and I am acquainted with Paul; but who are you?’ At that the man with the wicked spirit leaped on them, overpowered them one after the other, and prevailed against them, so that they fled naked and wounded out of that house.” —Acts 19:11–16.

“‘Let the one who has an ear hear what the spirit says to the congregations: To the one who conquers I will give some of the hidden manna, and I will give him a white pebble, and written on the pebble is a new name that no one knows except the one receiving it.’” —Revelation 2:17.

“One of the seven angels who had the seven bowls that were full of the seven last plagues came and said to me: ‘Come, and I will show you the bride, the Lamb’s wife.’ So he carried me away in the power of the spirit to a great and lofty mountain, and he showed me the holy city Jerusalem coming down out of heaven from God and having the glory of God. Its radiance was like a most precious stone, like a jasper stone shining crystal clear. It had a great and lofty wall and had 12 gates with 12 angels at the gates, and on the gates were inscribed the names of the 12 tribes of the sons of Israel. On the east were three gates, and on the north three gates, and on the south three gates, and on the west three gates. The wall of the city also had 12 foundation stones, and on them were the 12 names of the 12 apostles of the Lamb.” —Revelation 21:9–14.

There are names not only written in the book of life, but also engraved into the very structure of the temple—the city itself. How grateful we must be for those who took their stand on Jesus’ side after his baptism, sharing his vision of true worshipers—those who worship the Father with spirit and truth within the spiritual temple. Just think of the importance of Peter’s name being written in the heavens—how essential his example is in helping us comprehend our relationship with our heavenly Father. And what about John, James the son of Zebedee, James the brother of Jesus, Judah, Mark, Matthew, Paul, Timothy, Luke, Philip, Stephen… If I tried to list them all, drawing on memory and appreciation, I would need more than just a moment—I would need a lifetime.

So far, I have dedicated four chapters in my Researches to Paul, Peter, John, and James—not only as examples for understanding the heavenly calling and its purpose, but also to show how they walked in their earthly vessels while at the same time beginning to dwell in their heavenly ones. This is a spiritual transformation that begins here on earth—a process of renewal and alignment with the divine image. They did not wait for death to receive this; they were already clothed with a measure of their heavenly nature, experiencing the presence of holy spirit within. My aim is to reflect on what is revealed—how the temple arrangement connects both the earthly and heavenly dimensions. In this way, what is tied together on earth reflects what has already been tied together in the heavens.

Here are several scriptures that support the idea of spiritual transformation beginning during one's earthly life—that faithful ones begin to “walk in their heavenly vessels” even while still in the flesh:

2 Corinthians 4:16–18: “Therefore we do not give up, but even if the man we are outside is wasting away, certainly the man we are inside is being renewed from day to day. For though the tribulation is momentary and light, it works out for us a glory that is of more and more surpassing greatness and is everlasting; while we keep our eyes, not on the things seen, but on the things unseen. For the things seen are temporary, but the things unseen are everlasting.” Paul highlights the inner renewal and transformation that is already underway—even as the physical body decays.

2 Corinthians 5:1–5: “For we know that if our earthly house, this tent, should be torn down, we are to have a building from God, a house not made with hands, everlasting in the heavens. For in this house we do indeed groan, earnestly desiring to put on the one for us from heaven, so that when we do put it on, we will not be found naked. In fact, we who are in this tent do groan, being weighed down, because we do not want to put it off, but to put on the other, so that what is mortal may be swallowed up by life. Now the one who prepared us for this very thing is God, who gave us the spirit as a token of what is to come.” This passage shows that although the full heavenly dwelling is future, the desire and preparation for it—including the receipt of holy spirit—happen now, during earthly life.

Romans 8:11: “If, now, the spirit of him who raised up Jesus from the dead dwells in you, the one who raised up Christ Jesus from the dead will also make your mortal bodies alive through his spirit that resides in you.” Jehovah’s spirit gives life to mortal bodies now—it’s not only future-oriented but actively working within believers.

Colossians 3:1–4: “If, however, you were raised up with the Christ, keep seeking the things above, where the Christ is seated at the right hand of God. Keep your minds fixed on the things above, not on the things on the earth. For you died, and your life has been hidden with the Christ in union with God. When the Christ, our life, is made manifest, then you also will be made manifest with him in glory.” This indicates that faithful ones are already “raised” in a spiritual sense and live with a new identity hidden in union with Christ.

Philippians 3:20–21: “But our citizenship exists in the heavens, and we are eagerly waiting for a savior from there, the Lord Jesus Christ, who will transform our humble body to be like his glorious body by his great power that enables him to subject all things to himself.” Our true identity already belongs to the heavenly realm, though the final transformation is still ahead.

Ephesians 2:5–6: “...He made us alive together with the Christ, even when we were dead in trespasses—by undeserved kindness you have been saved—and he raised us up together and seated us together in the heavenly places in union with Christ Jesus.” Paul speaks of believers as already spiritually raised and seated in the heavens—a present spiritual reality even while still on earth.

Not thousands but millions these days are spiritually raised and manifesting the power of Christ in their bodies. It is not complete yet—the death has not been fully swallowed up. But the victory over death is coming.

Most people today interpret the transformation described in Scripture as a rapture from earth to heaven. I understand why—but consider reversing the order, and you may see how perfectly it fits the greater truth. If a person experiences full transformation—of mind, heart, and soul—in a moment, in the twinkling of an eye, that means they are completely redeemed from sin. And sin, as Scripture says, is the sting of death. (1 Corinthians 15:56) If sin is removed, there is no longer any need for a death sentence. In that case, the old, sin-bound body has truly died, and the spirit now possesses full control of the renewed vessel. Instead of viewing this as a rapture from earth to heaven, consider instead a rapture from heaven to earth—a full manifestation of the heavenly nature within the earthly frame.

As Paul wrote: “Because the Lord himself will descend from heaven with a commanding call, with an archangel’s voice and with God’s trumpet, and those who are dead in union with Christ will rise first. Afterward, we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air; and thus we will always be with the Lord.” —1 Thessalonians 4:16–17. This catching away is not a departure from life but a joining with the Lord—a union that may begin now, as the spirit takes hold of the willing vessel and transforms it from within.

Is This What Creation Is Eagerly Waiting For?

Yes, exactly—it aligns beautifully with what the apostle Paul described in Romans 8:19–23: “For the creation is waiting with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God. For we know that all creation keeps on groaning together and being in pain together until now. Not only that, but we ourselves also who have the firstfruits of the spirit, yes, we ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our bodies by ransom.”

This passage confirms the concept you're expressing:

The transformation is not merely about escaping earth—it’s about the revealing of transformed humans, “the sons of God,” while still living here, manifesting that heavenly identity.
Creation is not groaning for an escape to heaven, but for freedom from corruption, and that freedom begins when redeemed humans begin walking in spirit, ruling their bodies rather than being ruled by sin.

It’s not rapture from the earth—it’s revelation to the earth. This unveiling begins with those who are spiritually reborn and transformed now, even before their final release from fleshly weakness.

These are people who, through Christ, are being renewed in mind, heart, and soul. When this process reaches its climax—“in the twinkling of an eye”—sin’s grip is broken, the death sentence loses its claim, and the spirit takes full possession of the body. The old sinful self dies, but the redeemed person doesn’t vanish—they remain, now fully led by the spirit. This isn’t a rapture away from the world. It’s a heavenly descent into earthly life. And this, indeed, is what creation has been waiting for.

Behind the Curtain

Just as the high priest could walk behind the curtain once a year on Atonement Day, anointed Christians have the privilege of experiencing—while still in the flesh—what it is like to be in the heavens, in the closest proximity to Jehovah’s presence. Paul himself had such an experience, being caught away to hear words he was not permitted to repeat.

While our publications often state that entry into the heavens requires the anointed to give up their physical bodies—essentially, to die—Paul’s words in Ephesians 2 give another perspective: “Furthermore, God made you alive, though you were dead in your trespasses and sins, in which you at one time walked according to the system of things of this world, according to the ruler of the authority of the air, the spirit that is now at work in the sons of disobedience. Yes, among them we all at one time conducted ourselves in harmony with the desires of our flesh, carrying out the will of the flesh and of our thoughts, and we were naturally children of wrath just as the rest. But God, being rich in mercy, because of his great love with which he loved us, made us alive together with the Christ, even when we were dead in trespasses—by undeserved kindness you have been saved. Moreover, he raised us up together and seated us together in the heavenly places in union with Christ Jesus, so that in the coming systems of things he might demonstrate the surpassing riches of his undeserved kindness in his graciousness toward us in union with Christ Jesus.” —Eph. 2:1–7

In other words, the anointed have already died to “the will of the flesh and of our thoughts,” and in response Jehovah has raised them up spiritually, seating them in the heavenly places in union with Christ—even while they remain alive in the flesh. Our publications have long acknowledged that a spiritual resurrection for the anointed remnant took place from 1919 onward. While some articles portray this as a life in a completely separate spiritual realm, others show that it is experienced while still in a physical body. I believe it is only a matter of time before these two perspectives are reconciled.

For myself, after fully dedicating my life to the heavenly calling and giving up my former earthly hope, I found myself still alive in the flesh yet spiritually in a “heavenly place”—a condition many of our publications describe as the anointed being in the Holy Place and inner courtyard of the temple. I came to realize there is no way to experience this without Jehovah’s direct permission. Only by partaking in Christ’s royal priesthood, sharing in the bread of life and the wine of his covenant, can one step into this privilege. Jehovah gives his spirit without measure to those who cleanse themselves and boldly say, “Here I am! Send me!”

Brother C. T. Russell expressed it well in The New Creation (p. 94): “Another thought in connection with the call is that its time is limited, as the Apostle declares, "Now is the acceptable time; behold now is the day of salvation." "To-day if ye will hear his voice harden not your hearts." (2 Cor. 6: 2; Heb. 3: 15.) This acceptable day, or accept-able year or acceptable period or epoch, began with our Lord Jesus and his consecration. He was called. He took not the honor upon himself, and it has continued ever since"No man taketh this honor unto himself." (Heb. 5:4.) Bold indeed would be the man who would assume the right to a change of nature from human to divine, and from being a member of the family of Adam and joint-heir in his lost and forfeited estate, to being a joint-heir with Christ in all the riches and glory and honor of which he, in response to his call, became the rightful heir in perpetuity."

When I began to hear the call, it took boldness to assume the right to a change of nature from human to divine and to become an heir with Christ. What strengthened me was the conviction that, at some point, every individual will undergo a transformation to be fully reconciled to the heavenly image of our Father and his Son—the image in which we were originally intended to be made. So why delay?

Finally, Paul’s words in Hebrews 10:19, 20 tie this together beautifully: “Therefore, brothers, since we have boldness for the way of entry into the holy place by the blood of Jesus, which he opened up for us as a new and living way through the curtain, that is, his flesh.” Jesus’ fleshly body was that curtain. In the earthly temple, entry into the Most Holy place—symbolizing heaven itself—was blocked until his death. By giving his life, Jesus removed the barrier. That is why I believe Paul makes no rigid distinction between the Holy and the Most Holy when discussing the “living way” and our being “seated in the heavenly places.” Both expressions describe a present spiritual reality for the anointed while still in the flesh.

No Curtain, Only the Ark

The Revelation book paints the picture of the third woe, which quickly follows the announcement of the seventh angel who blew his trumpet. His message declares that “the kingdom of the world has become the Kingdom of our Lord and of his Christ.” This is truly the event we all are waiting for. Yet it is uncertain how soon the people of the world will realize it, for, like many other spiritual matters, this could remain hidden from the eyes of unbelievers and be discernible only to those walking by faith. The prophecy also states that the nations became wrathful, indicating that they will likely fail to grasp the true meaning of what is happening.

This moment is marked by the opening of the temple sanctuary of God. The ark of the covenant is seen, proving that the curtain is no longer in place. Jesus removed this curtain by offering his fleshly body as a ransom. Though invisible to most, this reality is clearly perceived by the anointed.

"The seventh angel blew his trumpet. And there were loud voices in heaven, saying: “The kingdom of theworld has become the Kingdom of our Lord and of his Christ, and he will rule as king forever and ever.”

The 24 elders who were seated before God on their thrones fell upon their faces and worshipped God, saying: “We thank you, Jehovah God, the Almighty, the one who is and who was, because you have taken your great power and begun ruling as king. But the nations became wrathful, and your own wrath came, and the appointed time came for the dead to be judged and to reward your slaves the prophets and the holy ones and those fearing your name, the small and the great, and to bring to ruin those ruining the earth.”

And the temple sanctuary of God in heaven was opened, and the ark of his covenant was seen in his temple sanctuary. And there were flashes of lightning and voices and thunders and an earthquake and a great hail."—Revelation 11:15-19

This vision assures us that the removal of the curtain by Christ’s sacrifice has lasting effect. The open temple sanctuary, with the ark of the covenant in view, confirms that access to Jehovah’s presence is now possible for those who walk by faith. The nations may react with wrath, blinded to the meaning of events, but for the anointed this moment is unmistakable. They discern that the Kingdom of our Lord and of his Christ has taken full authority, and they respond with worship and gratitude, aware that the time has come for judgment, reward, and the final removal of those ruining the earth.

This dramatic scene marks the moment when Christ’s Kingdom rule is fully proclaimed. At the same time, it reveals what had been hidden for centuries—the ark of the covenant within the heavenly temple sanctuary. Its appearance confirms that the barrier once represented by the curtain is gone. Jesus removed that barrier by giving his body as the ransom, thus opening the way into God’s presence.

For the anointed, this vision confirms their invitation to serve in Jehovah’s royal priesthood within this sacred arrangement. For the great crowd, the open temple is no less significant. Though they do not serve within it as priests, they approach Jehovah through it, drawing close to him in a way never possible before the ransom. The open temple is therefore not just a symbolic detail—it is the doorway to life, worship, and reconciliation for all who walk by faith.

This vision also carries an individual application: every worshipper must personally implement the temple arrangement in his or her life. Jesus applied the temple’s meaning to himself first, fulfilling every feature of its service through his obedience before opening that way for others. Likewise, anointed ones must embody temple-like conditions in their relationship with Jehovah before they can become part of the collective temple of Christ’s body. In the same way, members of the great crowd who continually approach Jehovah through the great spiritual temple will, over time, develop their own personal temple conditions—lives sanctified so that God’s spirit can dwell in them. Without this personal transformation, participation in the collective arrangement is not possible.

The Temple as an Individual Reality

Paul’s writings reveal that the temple imagery in Scripture is not limited to the collective congregation—it also applies to each believer personally. He makes this clear when he writes: “You are God’s field under cultivation, God’s building. According to the undeserved kindness of God that was given to me, I laid a foundation as a skilled master builder, but someone else is building on it. But let each one keep watching how he is building on it. For no one can lay any other foundation than what is laid, which is Jesus Christ. Now if anyone builds on the foundation gold, silver, precious stones, wood, hay, or straw, each one’s work will be shown for what it is, for the day will show it up, because it will be revealed by means of fire, and the fire itself will prove what sort of work each one has built. If anyone’s work that he has built on it remains, he will receive a reward; if anyone’s work is burned up, he will suffer loss, but he himself will be saved; yet, if so, it will be as through fire. Do you not know that you yourselves are God’s temple and that the spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, and you are that temple.” — 1 Corinthians 3:9–17

Here, Paul moves seamlessly from describing the congregation as God’s building to warning each believer individually to “watch how he is building.” The collective body of Christ is indeed a temple, but the warning is addressed to each one, showing that every believer is personally responsible for the integrity of the dwelling place of God’s spirit within them.

Paul reinforces this idea in his second letter by using the imagery of a tent to represent the human body: “For we know that if our earthly house, this tent, should be torn down, we are to have a building from God, a house not made with hands, everlasting in the heavens. For in this house we do indeed groan, earnestly desiring to put on the one for us from heaven, so that when we do put it on, we will not be found naked. In fact, we who are in this tent groan, being weighed down, because we do not want to put this one off, but we want to put the other on, so that what is mortal may be swallowed up by life. Now the one who prepared us for this very thing is God, who gave us the spirit as a token of what is to come. So we are always of good courage and know that while we have our home in the body, we are absent from the Lord, for we are walking by faith, not by sight. But we are of good courage and would prefer to be absent from the body and to make our home with the Lord. So whether at home with him or absent from him, we make it our aim to be acceptable to him. For we must all appear before the judgment seat of the Christ, so that each one may be repaid according to the things he has practiced while in the body, whether good or bad.” — 2 Corinthians 5:1–10

The Greek word Paul uses for “tent” (σκῆνος, skēnos) connects directly to the tabernacle—the portable temple of Israel’s wilderness years. Just as God’s presence resided in that tent, so His spirit can reside in the believer. Our present “tent” is temporary, but it is still a sacred dwelling for God’s spirit. The future “building from God” refers to the immortal, incorruptible body that believers will receive in the resurrection—an everlasting temple not made with human hands.

Paul then applies the temple image again when warning against spiritual compromise: “Do not become unevenly yoked with unbelievers. For what fellowship do righteousness and lawlessness have? Or what sharing does light have with darkness? Further, what harmony is there between Christ and Belial? Or what does a believer share in common with an unbeliever? And what agreement does God’s temple have with idols? For we are a temple of a living God; just as God said: ‘I will reside among them and walk among them, and I will be their God, and they will be my people.’ ‘Therefore, get out from among them, and separate yourselves,’ says Jehovah, ‘and quit touching the unclean thing’; ‘and I will take you in.’ ‘And I will become a father to you, and you will become sons and daughters to me,’ says Jehovah, the Almighty.” — 2 Corinthians 6:14–18

Here, the temple is not simply the congregation as a whole—it is the believer’s personal life and body, which must remain free from defilement. The imagery echoes Old Testament passages where the temple was to be kept pure for God’s presence. Now, that responsibility falls on each individual Christian.

Finally, Paul’s own experience in this same letter offers a powerful glimpse into the personal temple’s highest function:

“I have to boast. It is not beneficial, but I will move on to supernatural visions and revelations of the Lord. I know a man in union with Christ who, 14 years ago—whether in the body or out of the body, I do not know; God knows—was caught away to the third heaven. Yes, I know such a man—whether in the body or apart from the body, I do not know; God knows—who was caught away into paradise and heard words that cannot be spoken and that are not lawful for a man to say. I will boast about such a man, but I will not boast about myself except of my weaknesses. For even if I want to boast, I will not be unreasonable, for I would say the truth. But I refrain from doing so, in order that no one should give me more credit than what he sees in me or hears from me, just because of receiving such extraordinary revelations.” — 2 Corinthians 12:1–7

This vision of the “third heaven” and “paradise” is the kind of spiritual access that the temple imagery represents—a direct encounter with God’s presence. Paul’s uncertainty about being “in the body” or “apart from the body” shows that the temple experience transcends physical boundaries. Whether in this earthly tent or in the heavenly building to come, the believer can experience profound communion with God, because His spirit dwells within them.

In all these passages, the temple is not merely an organizational or collective symbol. It is a deeply personal reality: each believer is a living temple, a dwelling place for God’s spirit, called to holiness, to faithfulness, and to the privilege of direct fellowship with the Creator.

This personal application of the temple theme enriches, rather than replaces, the collective meaning. While the congregation as a whole forms God’s spiritual house, the individual believer’s responsibility is to maintain personal holiness so that the collective temple remains pure. In this way, the tent of our present body, the temple of God’s dwelling spirit, and the future heavenly building are all connected. Each one’s faithful service and spiritual integrity contribute to the greater structure that Jehovah is building in Christ.

Household or Temple—Two Images, One Spiritual Reality

Here are two scriptures that speak about the same reality. Both Paul and Peter describe members of the household of God—a holy priesthood, a royal priesthood. Peter refers to them as living stones of a spiritual house, while Paul calls them a holy temple for Jehovah:

“As you come to him, a living stone rejected by men but chosen, precious to God, you yourselves as living stones are being built up into a spiritual house to be a holy priesthood, in order to offer up spiritual sacrifices acceptable to God through Jesus Christ.  For it says in Scripture: “Look! I am laying in Zion a chosen stone, a precious foundation cornerstone, and no one exercising faith in it will ever be disappointed.” It is to you, therefore, that he is precious, because you are believers; but to those not believing, “the stone that the builders rejected, this has become the chief cornerstone” and “a stone of stumbling and a rock of offense.” They are stumbling because they are disobedient to the word. To this very end they were appointed. But you are “a chosen people, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies” of the One who called you out of darkness into his wonderful light. For you were once not a people, but now you are God’s people; once you had not been shown mercy, but now you have received mercy.”—1 Pet. 2:4-10.

“So you are no longer strangers and foreigners, but you are fellow citizens of the holy ones and are members of the household of God,  and you have been built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone.  In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah.  In union with him you too are being built up together into a place for God to inhabit by spirit.”—Eph. 2:19-22.

Both Paul and Peter describe the same group of people—those called to serve as a royal priesthood—but they use slightly different imagery. Peter calls them “living stones… being built up into a spiritual house to be a holy priesthood” (1 Peter 2:4-10). Paul, writing to the Ephesians, says they are “growing into a holy temple for Jehovah” (Ephesians 2:19-22).

At first glance, “house” and “temple” might seem interchangeable, and in a spiritual sense, they often are. Both refer to God’s dwelling place, made up not of literal stones but of people united in faith, holiness, and priestly service. However, there is a potential nuance:

House (οἶκος, oikos) in the Greek emphasizes family, belonging, and the intimate relationships of those living under one roof. Peter’s “spiritual house” imagery highlights the unity, kinship, and shared identity of God’s people as a household.
Temple (ναός, naos) in the Greek emphasizes sacredness, worship, and the holy presence of God. Paul’s “holy temple” imagery focuses on the sanctity of the congregation as a place for God’s spirit to dwell.

Put together, these images reveal both the relational and sacred aspects of God’s people:

As a house, they are a spiritual family bound together in love and mutual care.
As a temple, they are a consecrated space where holy service is rendered and God’s presence resides.

This dual imagery also reinforces the personal application of the temple theme. Just as each living stone must be individually shaped and fitted to form the house, each believer must also be a holy vessel suitable for God’s dwelling. Without personal holiness, the whole structure suffers. Thus, Paul’s “temple” and Peter’s “house” are not opposing concepts but complementary facets of the same spiritual reality.

Jesus’ Zeal for His Father’s House and the Temple as His Body

To appreciate the vision of the priestly household as a temple, we can connect Paul’s and Peter’s descriptions with what Jesus said when confronting the members of the household of the priesthood who challenged him after he cleansed the temple: “Now the Passover of the Jews was near, and Jesus went up to Jerusalem. He found in the temple those selling cattle and sheep and doves, and the money brokers in their seats. So after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables. And he said to those selling the doves: ‘Take these things away from here! Stop making the house of my Father a house of commerce!’ His disciples recalled that it is written: ‘The zeal for your house will consume me.’ Therefore, in response the Jews said to him: ‘What sign can you show us, since you are doing these things?’ Jesus replied to them: ‘Tear down this temple, and in three days I will raise it up.’ The Jews then said: ‘This temple was built in 46 years, and will you raise it up in three days?’ But he was talking about the temple of his body. When, though, he was raised up from the dead, his disciples recalled that he used to say this, and they believed the scripture and what Jesus had spoken.” —John 2:13-22.

The Greek word translated “tear down” is λύσατε (lysate, Strong’s 3089), meaning to loose, dissolve, or destroy. This same word is used in John 11:44 when Jesus commands that Lazarus be loosed from his burial wrappings. This nuance suggests that Jesus’ statement could have been understood idiomatically as: “Loose” or “dissolve” this temple.

In that light, Jesus’ challenge to the Jewish priesthood may have gone beyond a literal reference to the temple building. It could also be heard as a reference to dissolving the household of authority—those controlling the temple and its worship. If that corrupt system was “loosened” or dismantled, he would “raise it up” in three days—not simply as a building, but as the true temple: the household of faith, the royal priesthood, the spiritual dwelling of God.

From another viewpoint, if those who demanded of him, “By what authority do you do these things?” had actually listened to him, dissolved their corrupt household, and allowed him to assemble a new priesthood, he could likely have gathered that new body within three literal days. Because Jesus could read hearts, he could have swiftly chosen those willing to represent Jehovah in a far better way than the existing priestly order.

Although the Gospel writer notes that the disciples later connected this with Jesus’ resurrection on the third day, there is a deeper layer. Jesus said, “I will raise it up in three days.” We know from scripture that Jehovah—not Jesus—was the one who raised him from the dead. While Jesus had full confidence in his Father’s promise, his words must be looking beyond his own resurrection to the raising of the collective body of Christ—his faithful followers. After reviewing this, the only logical conclusion is that Jesus was speaking about the temple of his body in the collective sense. He was not limiting his words to his physical body that would be resurrected on the third day, but was also referring to the spiritual temple—made up of his faithful disciples—that would be raised and perfected over time. This collective “body of Christ” would become the new priestly household, a holy temple for Jehovah, replacing the corrupted system then under the control of the existing priesthood. And this is the way his followers understood it, and this is how Peter and Paul used this term in their teachings, as we saw in the above scriptures.

From the perspective of Peter and Paul, that “raising” was not accomplished in three literal days, nor in forty days, nor even in the fifty days until Pentecost. It was—and still is—an ongoing work. As their writings show, the building of this living temple has taken centuries and is still progressing. If viewed prophetically, the “three days” must represent three thousand-year “days” in God’s timetable, during which the full royal priesthood—the temple of his body—would be restored and brought to perfection.

In this way, Jesus’ words in the temple connect powerfully with the vision of a spiritual house made of living stones (1 Peter 2:4-10) and a holy temple for Jehovah (Ephesians 2:19-22), uniting the imagery of household and temple into a single prophetic project—one that is both personal and collective.

Jesus With His Services as a High Priest in the Tabernacle of His Body

Jesus understood that the tabernacle was not just an ancient structure but a prophetic model of his own mission and ministry. Each element of the tabernacle pointed forward to his role as High Priest and to the way he would reconcile humans with Jehovah.

The Courtyard and the Altar

In the courtyard stood the altar of sacrifice, where animals were offered for sin. Jesus fulfilled this picture by offering himself as the perfect sacrifice, once for all time (Hebrews 9:12, 26). His death brought complete atonement, eliminating the need for repeated animal offerings and opening a new way to approach God.

The Holy Place – Ongoing Service

Inside the Holy Place, priests performed daily services — tending the lampstand, replacing the bread of the Presence, and burning incense. Jesus reflected these services in his ministry:

The Lampstand: He was the light of the world, illuminating the way to the Father (John 8:12).
The Bread of the Presence: He provided spiritual nourishment, calling himself “the living bread” that came down from heaven (John 6:51).
The Incense Altar: He continually intercedes for his followers, offering prayers and supplications to Jehovah on their behalf (Hebrews 7:25).

The Most Holy – Entrance Into Heaven

Only the high priest could enter the Most Holy once a year with the blood of atonement. Jesus, however, entered heaven itself — the true Most Holy — after his resurrection. There, he presented the value of his blood before Jehovah, opening the way for others to gain a clean standing before God (Hebrews 9:24).

The Living Tabernacle

Jesus spoke of “the temple of his body” (John 2:19–21), showing that he viewed his own life and ministry as the living fulfillment of the tabernacle arrangement. He embodied its purpose — to make it possible for people to draw near to Jehovah.

Click the image to watch a video presentation about the Tent, as featured on JW.org

A Question Worth Considering

What did the ancient tabernacle have to do with us today?
It was far more than a tent in the wilderness — it was a living picture of how humans can draw close to Jehovah and reflect his heavenly image.

The Tabernacle as a Pattern and Fulfillment in Christ

Jehovah’s Arrangement to Draw Close

The tabernacle — later the temple — was Jehovah’s arrangement for humans to draw close to him, worship him, and reflect his heavenly image in their lives. It was not merely a structure but a full spiritual pattern for anyone who desires to approach God.

Jesus Shows the Way

Jesus perfectly demonstrated this pattern in his own life. First, he showed the way, living in harmony with Jehovah’s holiness and teaching what true worship involves.

Jesus Opens the Way

Second, he opened the way, giving his own body as a sacrifice. His flesh represented the curtain that once separated the Most Holy, and by his death that curtain was torn open (Hebrews 10:19-20). Because of this, the ark of the covenant is later seen in Revelation not hidden behind a tent but shining from the heavenly city — the New Jerusalem — which is itself filled with the light of God and the Lamb (Revelation 21:22-23). There is no curtain for those who enter it.

The Fulfillment in the City

The tabernacle serves as the pattern for approaching Jehovah while still on earth, but the city represents the full reality. When the time comes to “walk in” the Kingdom itself, those entering are transformed — “caught away,” as Paul describes, “to meet the Lord in the air” (1 Thessalonians 4:16-17). He further explains: “We will not all fall asleep in death, but we will all be changed, in a moment, in the blink of an eye” (1 Corinthians 15:51-52). This instantaneous transformation allows them to fully share in the heavenly life.

Entering God’s Rest Today

This hope is not only for the future. Hebrews 4:

"Therefore, since a promise of entering into his rest remains, let us be on guard for fear someone among you seems to fall short of it. For we have also had the good news declared to us, just as they had; but the word that they heard did not benefit them, because they were not united by faith with those who listened. For we who have exercised faith do enter into the rest, just as he has said: “So I swore in my anger, ‘They will not enter into my rest,’” although his works were finished from the founding of the world. For in one place he has said of the seventh day as follows: “And God rested on the seventh day from all his works,” and here again he says: “They will not enter into my rest.”

Therefore, since it remains for some to enter into it, and those to whom the good news was first declared did not enter in because of disobedience, he again marks off a certain day by saying long afterward in David’s psalm, “Today”; just as it has been said above, “Today if you listen to his voice, do not harden your hearts.” For if Joshua had led them into a place of rest, God would not afterward have spoken of another day. So there remains a sabbath-rest for the people of God. For the man who has entered into God’s rest has also rested from his own works, just as God did from his own.

Let us therefore do our utmost to enter into that rest, so that no one may fall into the same pattern of disobedience. For the word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul and spirit, and of joints from the marrow, and is able to discern thoughts and intentions of the heart. And there is not a creation that is hidden from his sight, but all things are naked and openly exposed to the eyes of the one to whom we must give an account.

Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold on to our public declaration of him. For we do not have a high priest who cannot sympathize with our weaknesses, but we have one who has been tested in all respects as we have, but without sin. Let us, then, approach the throne of undeserved kindness with freeness of speech, so that we may receive mercy and find undeserved kindness to help us at the right time."

The Scriptures remind us:

“Therefore, since a promise of entering into his rest remains, let us be on guard for fear someone among you seems to fall short of it. For we who have exercised faith do enter into the rest…” (Hebrews 4:1-3).

This means we must act today. Jehovah’s rest is still open for those who respond with faith. Jesus, our great High Priest, sympathizes with our weaknesses and invites us to “approach the throne of undeserved kindness with freeness of speech, so that we may receive mercy and find undeserved kindness to help us at the right time” (Hebrews 4:14-16).

So, we need to have faith that there is a way — and not hesitate to enter into it.