The Gospel and the Beauty of God’s Place

In the Old Covenant the temple was the chosen dwelling of God where he manifested his beauty. With the coming of Christ and the inauguration of the New Covenant the temple continues to be the chosen dwelling where his beauty is made known. The difference is that the temple is no longer a stationary building. The temple in the New Covenant is the person of Jesus Christ, individual believers united to him, and the corporate people of God joined to him.

John says that Jesus “tabernacled” among us (Jn 1:14). He identified himself as the temple that would be destroyed and rebuilt in three days (Jn 2:18-21). He made it clear that true worship would no longer be tied to a physical locale but would take place as people came through him, the true temple, to his Father (Jn 4:20-25). In Jesus, the true temple, the fullness of God’s presence was manifest (Jn 1:14, 18, Col 1:19).

In Jesus, the Holy Spirit dwelt in unique fullness making him a fitting temple (Jn 3:34). In Jesus, the beauty of God was located (2 Cor 4:6, Heb 1:3). As people were united to Jesus by faith the Holy Spirit came to dwell within them thus making them temples of the living God (1 Cor 6:19). This is extended to the church corporately. The people of God are understood to be a temple where God’s Spirit resides and therefore where his beauty is now made manifest (1 Cor 3:16-17, Eph 2:21, 1 Pet 2:5). As we are united to Jesus the true temple we become the temple of God individually and corporately.

Implications   

  • Since Christ is the true temple of God he is also the place where God manifests his presence, beauty, and glory. This is yet another line of evidence that firmly locates the beauty of God in the person of Christ.
  • Since the presence of Christ is the presence of beauty then where he chooses to dwell is where beauty will be found.
  • The Holy Spirit is the Spirit of Christ who comes to dwell within us to make us the temple of God. The beauty of God’s dwelling place is therefore closely linked to the presence of the Holy Spirit. The presence or absence of the Spirit is therefore the presence or absence of beauty.
  • The fact that believers are temples of the living God makes them repositories of the beauty of God. The beauty of God manifest in the incarnate Christ is now becoming discernible in regenerate men and women. Since sin still resides within us there is a conglomeration of beauty and deformity in our make up. This beauty is made a reality within us from a force outside of us. It is the presence of God within us manifested through us that makes us beautiful. Beauty is never located in the human being apart from God. It is God’s handiwork, image, or presence that makes a human valuable and beautiful. Our beauty is always and ever contingent upon God.
  • Beauty is a corporate reality within the Triune God and it is also a corporate reality among human beings. The fact that the church is the corporate temple of God points us to another place where beauty is to be known and seen. We are a people bound together by the Spirit and as our interaction is reflective of the Triune community we show forth God’s beauty. Beauty is impossible without others. Beauty exists in the context of relationship. Since the church is a congregation of broken people its reflection of God’s beauty will be fractured until Christ returns and purifies his bride completely.
  • Practically speaking, the presence of God is beautiful among us as he leads is into cruciform obedience and love. It is as we reflect the beauty of Christ in the gospel that we are beautiful. It as we reflect the unity and love of the Triune God that we are beautiful. God’s presence within us empowers us and shapes us in such a way that gospel beauty is progressively a reality in our existence. God’s beauty is his being in action. He works this in us as well. He transforms our being at the deepest level and out of that transformation produces action that is in line with his beauty.

 

Indwelling in 1 Corinthians: No Longer Your Own

“Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:19-20).

This is an important passage for the theme of indwelling as it situates the doctrine within an important redemptive historical theme, namely the temple. The text indicates that the indwelling presence of God signals the establishment of a temple. The strands of this theme are evident throughout the storyline of Scripture.

God dwells with his people in Eden. When Eden is lost his saving presence is manifest as he indwells the tabernacle and then the temple. Temple means God’s presence with his people. This is why the destruction of the temple leading to exile was so horrific to the Hebrews.

In the New Testament the temple theme finds ultimate expression in the incarnation. Jesus is the new temple (Jn 2:19-21). God’s presence is manifest fully and perfectly in Christ.

By faith people are united with Christ, the Spirit is granted, and they become temples of the living God. This text points to individual believers as temples. The New Testament also connects the corporate people of God to the temple motif (1 Cor 3:17).

The presence of God is now a reality in the physical bodies of believers. Temple language is always connected to indwelling, ruling, and covenant faithfulness. These concepts are now true for us. One implication and one imperative flow from the doctrine of indwelling in the text.

The implication is that we do not belong to ourselves. We are not our own. We were purchased at the cross and sealed as God’s possession by indwelling. God has made us his own through the blood of his Son and the home-making of his Spirit. Every square inch of our bodies belong to another.

The imperative attached to indwelling is the call to glorify God in our bodies. These bodies belonging to God are to be used for his honor and pleasure. The doctrine of indwelling is a game changer. It forever alters our sense of identity and compels to live in a way fitting of someone who is literally a residence of the divine.