-------Keep in mind that Baptism is immersion into reality for one purpose. That purpose is to repent and recognize the authority of God over your
own. The veil over the temple (Body / Mind) keeps you from being duplicitous. Seeking God is a matter of searching and knocking. It's a process.
Why can this be revealed now? The door is closing and judgment is coming. A gift is still available.
Delivered on Lord's-day Morning, March 25th, 1888, by
C. H. SPURGEON
The Veil of the Temple
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which be hath consecrated for us,
through the, veil, that is to say, his flesh—Hebrews 10:19-20.
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far
exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and
that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God,
the more will you be amazed at it. As much as a miracle excels a common fact, so doth this wonders of wonders rise above all miracles of power. That
the divine Lord, even though veiled in mortal flesh, should condescend to be subject to the power of death, so as to bow His head on the cross, and
submit to be laid in the tomb, is among mysteries the greatest. The death of Jesus is the marvel of time and eternity, which, as Aaron's rod swallowed
up all the rest, takes up into itself all lesser marvels.
Yet the rending of the veil of the temple is not a miracle to be lightly passed over. It was made of "fine twined linen, with Cherubims of cunning
work." This gives the idea of a substantial fabric, a piece of lasting tapestry, which would have endured the severest strain. No human hands could
have torn that sacred covering; and it could not have been divided in the midst by any accidental cause; yet, strange to say, on the instant when the
holy person of Jesus was rent by death, the great veil which concealed the holiest of all was "rent in twain from the top to the bottom." What did it
mean? It meant much more than I can tell you now.
It is not fanciful to regard it as a solemn act of mourning on the part of the house of the Lord. In the East men express their sorrow by rending
their garments; and the temple, when it beheld its Master die, seemed struck with horror, and rent its veil. Shocked at the sin of man, indignant at
the murder of its Lord, in its sympathy with Him who is the true temple of God, the outward symbol tore its holy vestment from the top to the bottom.
Did not the miracle also mean that from that hour the whole system of types, and shadows, and ceremonies had come to an end? The ordinances of an
earthly priesthood were rent with that veil. In token of the death of the ceremonial law, the soul of it quitted its sacred shrine, and left its
bodily tabernacle as a dead thing. The legal dispensation is over. The rent of the veil seemed to say—"Henceforth God dwells no longer in the thick
darkness of the Holy of Holies, and shines forth no longer from between the cherubim. The special enclosure is broken up, and there is no inner
sanctuary for the earthly high priest to enter: typical atonements and sacrifices are at an end."
According to the explanation given in our second text, the rending of the veil chiefly meant that the way into the holiest, which was not before made
manifest, was now laid open to all believers. Once in the year the high priest solemnly lifted a corner of this veil with fear and trembling, and with
blood and holy incense he passed into the immediate presence of Jehovah; but the tearing of the veil laid open the secret place. The rent front top to
bottom gives ample space for all to enter who are called of God's grace, to approach the throne, and to commune with the Eternal One. Upon that
subject I shall try to speak this morning, praying in my inmost soul that you and 1, with all other believers, may have boldness actually to enter
into that which is within the veil at this time of our assembling for worship. Oh, that the Spirit of God would lead us into the nearest fellowship
which mortal men can have with the Infinite Jehovah!
First, this morning, I shall ask you to consider what has been done. The veil has been rent. Secondly, we will remember what we therefore have: we
have "boldness to enter into the holiest by the blood Jesus." Then, thirdly, we will consider how we exercise this grace: we "enter by the blood of
Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh."
I. First, think of WHAT HAS BEEN DONE. In actual historical fact the glorious veil of the temple has been rent in twain from the top to the bottom: as
a matter of spiritual fact, which is far more important to us, the separating legal ordinance is abolished. There was under the law this
ordinance—that no man should ever go into the holiest of all, with the one exception of the high priest, and he but once in the year, and not
without blood. If any man had attempted to enter there he must have died, as guilty of great presumption and of profane intrusion into the secret
place of the Most High. Who could stand in the presence of Him who is a consuming fire? This ordinance of distance runs all through the law; for even
the holy place, which was the vestibule of the Holy of Holies, was for the priests alone. The place of the people was one of distance. At the very
first institution of the law when God descended upon Sinai, the ordinance was, "Thou shalt set bounds unto the people round about," There was no
invitation to draw near. Not chat they desired to do so, for the mountain was together on a smoke, and "even Moses said, I exceedingly fear and
quake." "The Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish." If so much as
a beast touch the mountain it must be stoned, or thrust through with a dart. The spirit of the old law was reverent distance. Moses and here and there
a man chosen by God, might come near to Jehovah; but as for the bulk of people, the command was, "Draw not nigh hither." When the Lord revealed His
glory at the giving of the law, we read—"When the people saw it, they removed, and stood afar off." All this is ended. The precept to keep back is
abrogated, and the invitation is, "Come unto me, all ye that labor and are heavy laden." "Let its draw near" is now the filial spirit of the gospel.
How thankful I am for this! What a joy it is to my soul!
Some of God's people have not yet realized this gracious fact, for still they worship afar off. Very much of prayer is to be highly commended for its
reverence; but it has in it a lack of childlike confidence. I can admire the solemn and stately language of worship which recognizes the greatness of
God; but it will not warm my heart nor express my soul until it has also blended therewith the joyful nearness of that perfect love which casteth out
fear, and ventures to speak with our Father in heaven as a child speaketh with its father on earth. My brother, no veil remains. Why dost thou stand
afar off, and tremble like a slave? Draw near with full assurance of faith. The veil is rent: access is free. Come boldly to the throne of grace.
Jesus has made thee nigh, as nigh to God as even He Himself is. Though we speak of the holiest of all, even the secret place of the Most High, yet it
is of this place of awe, even of this sanctuary of Jehovah, that the veil is rent; therefore, let nothing hinder thine entrance. Assuredly no law
forbids thee; but infinite love invites thee to draw nigh to God.
This rending of the veil signified, also, the removal of the separating sin. Sin is, after all, the great divider between God and man. That veil of
blue and purple and fine twined linen could not really separate man from God: for He is, as to His omnipresence, not far from any one of us. Sin is a
far more effectual wall of separation: it opens in abyss between the sinner and his Judge. Sin shuts out prayer, and praise, and every form of
religious exercise. Sin makes God walk contrary to us, because we walk contrary to Him. Sin, by separating the soul from God, causes spiritual death,
which is both the effect and the penalty of transgression. How can two walk together except they be agreed?
How can a holy God have fellowship with unholy creatures? Shall justice dwell with injustice? Shall perfect purity abide with the abominations of
evil? No, it cannot be. Our Lord Jesus Christ put away sin by the sacrifice of Himself. He taketh away the sin of the world, and so the veil is rent.
By the shedding of His most precious blood we are cleansed from all sin, and that most gracious promise of the new covenant is fulfilled—"Their sins
and their iniquities will I remember no more." When sin is gone, the barrier is broken down, the unfathomable gulf is filled. Pardon, which removes
sin, and justification, which brings righteousness, make up a deed of clearance so real and so complete that nothing now divides the sinner from his
reconciled God. 'The Judge is now the Father: He, who once must necessarily have condemned, is found justly absolving and accepting. In this double
sense the veil is rent: the separating ordinance is abrogated, and the separating sin is forgiven.
Next, be it remembered that the separating sinfulness is also taken away through our Lord Jesus. It is not only what we have done, but what we are
that keeps us apart from God. We have sin engrained in us: even those who have grace dwelling them have to complain, "When I would do good, evil is
present with me." How can we commune with God with our eyes blinded, our ears stopped, our hearts hardened, and our senses deadened by sin? Our whole
nature is tainted, poisoned, perverted by evil; how can we know the Lord? Beloved, through the death of our Lord Jesus the covenant of grace is
established with us, and its gracious provisions are on this wise: "This is the covenant that I will make with them after those days, saith the Lord;
I will put my laws into their mind, and write them in their hearts." When this is the case, when the will of God is inscribed on the heart, and the
nature is entirely changed, then is the dividing veil which hides us from God taken away: "Blessed are the pure in heart: for they shall see God."
Blessed are all they that love righteousness and follow after it, for they are in a way in which the Righteous One can walk in fellowship with them.
Spirits that are like God are not divided from God. Difference of nature hangs up a veil; but the new birth, and the sanctification which follows upon
it, through the precious death of Jesus, remove that veil. He that hates sin, strives after holiness, and labors to perfect it in the fear of God, is
in fellowship with God. It is a blessed thing when we love what God loves, when we seek what God seeks, when we are in sympathy with divine aims, and
are obedient to divine commands: for with such persons will the Lord dwell. When grace makes us partakers of the divine nature; then are we at one
with the Lord, and the veil is taken away.
1 Corinthians 13
11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind
me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am
13 And now these three remain: faith, hope and love. But the greatest of these is love.
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