Sarah New Covenant - Temple Dispensation
Mt 4:8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor.
Mt 4:9 "All this I will give you," he said, "if you will bow down and worship me."
Lk 4:5 The devil led him up to a high place and showed him in an instant all the kingdoms of the world.
Lk 4:6 And he said to him, "I will give you all their authority and splendor, for it has been given to me, and I can give it to anyone I want to.
"'Being found in human form he humbled himself and became obedient'. He is in fact going right back to the beginning, back to square one: he is the new Adam. In Eden, the head of the human race was confronted by the tempter, disobeyed God's word, and set the whole of mankind off on the wrong track. Now comes the second Adam, and alone in the wilderness he in his turn confronts the tempter. The difference is that he will win. He will be totally obedient Man, Man as he was meant to be, Man who is altogether righteous, Man who never loses his relationship with God through sin. He overcomes Satan by his undeviating obedience to the will of God, an obedience which, as Philippians 2:8 goes on to tell us, he pursues inexorably even 'unto death, even death on the cross'" (Michael Wilcock, The Message of Luke, BST, pp.59-60).
"Jesus is allowed a glimpse of all the kingdoms of the world "in an instant" from an undisclosed but elevated vantage point. At the outset it is worth noting two sources of irony present in Luke's description of this setting. First, we have been led to believe that "all the world" was under the charge of the Roman emperor (2:1; 3:1). Now, however, in a way clearly parallel to the scenario painted in Revelation 13, we discover that the world of humanity is actually ruled by the devil. Luke elsewhere gives us no reason to doubt that the world of both Jews and Gentiles is characterized by the darkness of satanic rule...
"Second, co-textual considerations have kept Psalm 2 at the fore of our developing understanding of Jesus as Son of God, so it is worth contemplating the significance of Ps 2:8: Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. God's purpose is to grant Jesus an everlasting kingdom - a promise made in 1:32-33, now recalled by this faint echo of Ps 2:8 and indeed by the devil's own offer. The devil proposes to displace God as Jesus' benefactor... Whatever rule the devil exercises is that allowed him by God; he can only delegate to Jesus what has already been delegated to him. What Jesus is offered, then, is a shabby substitute for the divine sonship that is his by birth..." (Joel B. Green, The Gospel of Luke, NICNT, pp.194-95).
Moses to Christ
Dt 34:1 Then Moses climbed Mount Nebo from the plains of Moab to the top of Pisgah, across from Jericho. There the LORD showed him the whole land - from Gilead to Dan. (NIV).
"Moses was commanded to go to the top of Pisgah (Mount Nebo) and from there not only to survey the promised land (Deut 34:1-4) but to look in every direction (Deut 3:27) - which rabbis took symbolically to mean to survey the whole world... In this connection Moses also warns the people not to be tempted by the riches of Canaan, for it is God who gives wealth (Deut 8:18)..." (Donald A. Hagner, Matthew 1-13, WBC, p.68).
"... and Canaan is resurrection-ground, the heavenly places of Ephesians, where "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high place (margin heavenly)" (Ada R. Habershon, Study of the Types, p.205).
Ada Habershon's typology of connecting "Canaan" as "resurrection-ground" with "the heavenly places of Ephesians" is correct. But the saints are not yet in "resurrection-ground" and yet they are wrestling with spiritual forces.
Ephesians - heavenly places
Eph 6:12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
"Paul....introduces us to the devil ... and to certain 'principalities and powers' at his command... All these usages exemplify the notion of a worldwide rule. When applied to the powers of evil they are reminiscent of the devil's claim to be able to give Jesus all the kingdoms of the world'..." (John R.W. Stott, The Message of Ephesians, BST, p.261, 264).
"The phrase....en tois epouraniois, "in the heavenly realms" ... is peculiar to this Epistle ... As R. Martin Pope has argued, it is used uniformly in Ephesians with reference to the unseen world..." (A. Skevington Wood, Ephesians, EBC, Notes, Vol. 11, p.27).
The Greek phrase en tois epouranios is literally "in the heavenlies".
Kings over the earth
Da 10:1 In the third year of Cyrus king of Persia a message was revealed to Daniel...
Da 10: 2 [the messenger] ...said to me, Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard; and I have come because of your words.
Da 10:13 But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia... (NKJV).
"The prince of the kingdom of Persia... [is] ...a representative of Persia in the heavenlies is intended; Greece also has an angelic counterpart (20)..." (Joyce G. Baldwin, Daniel, TOTC, p.181).
Isa 24:21 And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.
Isa 24:23 Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
"... the host on high ... refer to the angels of the nations and kingdoms; and the prophecy presupposes what is affirmed in Deut. 32:8 (LXX), and sustained in the Book of Daniel, when it speaks of a sar of Persia, Javan [Greece], and even the people of Israel... angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also. The kingdom of spirits has its own history running parallel to the destinies of men..." (F. Delitzsch, Isaiah, KD, pp.282-83).
Eph 1:20 which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms
Rev 3:21 To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. (NIV).
Eph 2:6 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus (NIV).
Rev 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them...
That the saints are "in the heavenlies" is a prolepsis - "Anticipating what is going to be, and speaking of future things as present" (E.W. Bullinger, Companion Bible, "Appendix 6: Figures of Speech", p.12).
"By virtue of their union with Christ .... [the saints] ... have shared in his resurrection, ascension and session. In the 'heavenly places', the unseen world of spiritual reality, in which the principalities and powers operate (3:10; 6:12) and in which Christ reigns supreme (1:20), there God has blessed his people in Christ (1:3), and there he has seated them with Christ (2:6). For if we are seated with Christ in the heavenlies, there can be no doubt what we are seated on: thrones!..." (John R.W. Stott, Ephesians, BST, p.81).
While Christ has "the right to sit" on His Father's throne, He has His own throne. While the saints have "the right to sit" with Christ on His throne they have their own "thrones" (Revelation 20:4).
"Jesus makes it plain that there is a determined enemy of God and his kingly rule: Satan... Satan is totally opposed to the kingdom of God ([Matthew] 6:13; 11:12; 12:24-29; 13:39). Satan, the tempter, the devil, the enemy, the evil one, Beelzebub, the ruler of this age - he is called by all those names - is an implacable foe of the kingdom of God... He is the usurper price of this world...
"Satan assails the kingdom: he assails Jesus; and he assails the church. They will have to face persecution from without ([Matthew] 13:39; 5:44; 7:21-23), and attack from within, especially from false prophets (7:15-23; 24:11, 24) who appear to be charismatic prophets but are in reality wolves (7:15), whose lives are loveless (7:10-20) and who led others astray (24:11-12)" (Michael Green, The Message of Matthew, BST, p.47).
Just as Christ had to over come the King of the "heavenlies", the saints have to overcome the "princes" in the "heavenlies".
The Church's "struggle" is here now "in the wilderness" period, or 'Tabernacle' dispensation of the New Covenant. The Church is qualifying now to replace the spiritual realm rulers. So that the saints in "resurrection-ground" will have no competitors.
"Paul shares with other New Testament writers, and with Jesus himself, the belief in the existence of a dark power to whom the human race, and the world, is subject because of sin - and the belief that, in Jesus Christ, God had defeated this power and is establishing his own kingdom in its place" (N.T. Wright, Colossians and Philemon, TNTC, p.62).
Rev 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.
The good news that Christ came preaching at His first coming is that Christ and the saints are going to replace Satan and the demons in the heavenly realm. Christ came to call a people into this Kingdom.
Heavenly Realms - Mount Zion
Heb 12:22 But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.
"As the earthly Zion was the meeting point for the tribes of the old Israel, so the heavenly Zion is the meeting point for the new Israel..." (F.F. Bruce, The Epistles to the Hebrews, NICNT, pp, p.356).
Paul informs the saints that they will be raised up to sit in heavenly places (AV) with Christ Jesus. The writer of Hebrews informs the saints that they have come to mount Zion. An inference that can be drawn is that the "heavenly places" and "mount Zion" are one and the same place.
"If the movable tabernacle in the wilderness was constructed according to the pattern of the sanctuary on high, so the temple and city of Jerusalem were material copies of eternal archetypes" (F.F. Bruce, The Epistles to the Hebrews, NICNT, pp, p.356).
In Jerusalem we have two mounts: Zion and Moriah. Mount Zion, the city of David, has the 'palace' throne and Mount Moriah, with the Temple, has the 'Temple' throne.
The argument here is that, just as the earthly Temple is a copy of the heavenly Temple, the earthly Jerusalem is also a copy of the heavenly Jerusalem. And that as the earthly Jerusalem comprises two mounts so does the heavenly Jerusalem.
"The concept of typology is particularly helpful here. The offices and institutions of Israel provided shadows of which Christ was the substance, and prophecy itself - though often pointing to Christ - sometimes does so indirectly by its reference to a person of institution that is a type of him" (G.W. Grogan, Isaiah, EBC, Vol.6, p.15-16).
Jn 19:36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
"The scripture referred to can be no other than the stringent and remarkable ordinance regarding the Paschal Lamb, that a bone of it should not be broken (Exod. xii. 46; Num ix. 12). And if so, we have the apostle, as well as Paul (1 Cor. v. 7), holding forth the Paschal Lamb as a typical foreshadowing of "the Lamb of God"" (David Brown, Matthew - John, JFB, Vo.3, p.476).
"... the Old Testament prophecy, which is quoted in John 19:33-37, may be just as well referred to our Psalm as to Exod. 12:46. Not only the Pascal Lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises of the righteous are fulfilled in Him..." (Frank Delitzsch, Psalms, KD, Note on Ps 34:20, p.264).
A 'dumb' animal is a type Christ. Humans are also types of Christ. David's life provided types for Christ's as 'man'. So then just as a 'dumb' animal is a type of Christ, an earthly man may also provide a type for the heavenly man.
The NT portrayed Jesus Christ and the Church as a 'greater' Moses and a 'new' Israel. It is suggest here that OT David and 'old' Israel also portrays Christ and the Church in "resurrection glory".
David, as 'crowned' king defeating the nations provides the type for Christ, as 'crowned' king defeating the nations of the earth.
2Sa 5:7 ... David captured the fortress of Zion...
2Sa 5:9 David then took up residence in the fortress and called it the City of David. He built up the area around it, from the supporting terraces inward.
David's capture of the fortress of Zion and making it his city provides the type of Christ capturing the city of Jerusalem, from the Antichrist, and making it his city (Eze 48:35). But as we have seen the Temple in Jerusalem becomes Christ's home in the sense that his glory will dwell in the Most Holy Place.
But where is Christ? The answer is also to be found in the "fortress of Zion"/"City of David" typology.
The capture of the stronghold of Zion by David provides not only an earthly type but a heavenly type.
Jerusalem was the home of the Jebusites. When Israel under Joshua, son of Nun, who is a type of Joshua, son of God, campaigned in Canaan he could not take the 'fortress' nor could the tribe of Judah take Jerusalem even though Jerusalem belonged to Benjamin.
Jos 15:63 As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.
Judah was in the 'lower' part of the city and the 'Jebusites' were in the upper part of the city.
Joshua is a type for Christ at the first and second Advents. The dislodging of "heavenly" Jebusites did not take place at Christ's first Advent but will occur at His second. So that the typology pictures demons and humans dwelling together, waiting for the 'last' David to come.
Israel inheriting the "promised land" is also a type of a heavenly reality.
Dt 8:7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;
Dt 8:8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;
Jos 24:13 So I gave you a land on which you did not toil and cities you did not build; and you live in them and eat from vineyards and olive groves that you did not plant.'
"An important reason why Israel could not expel all her Canaanite enemies, in fact, was that they might remain in the land as instruments whereby Yahweh could disciplined her. They also remained in order to provide a test of Israel's loyalty to Yahweh..." (Eugene H. Merrill, Kingdom of Priests, p.158).
Jdg 3:4 They were left to test the Israelites to see whether they would obey the LORD'S commands, which he had given their forefathers through Moses.
Jdg 3:5 The Israelites lived among the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. (NIV).
"We are represented by Peter as "strangers and pilgrims" passing through a wilderness..." (Ada R. Habershon, Study of the Types, p.24).
"In the wilderness" is the Church's first dispensation experience; and "in the land" is the second dispensation experience. The reality for the Old Covenant Kingdom of God was that she lived with the inhabitants "in the land" (Judges 5:3). The type for the Church is that she 'lives' with the spiritual 'inhabitants' "in the wilderness" dispensation (Ephesians 6:12). The Church has not yet crossed over the typical Jordan, into their Promised Land.
Joshua and Israel inheriting a land, with cities they did not build, picture Christ and the saints - the Israel of God - inheriting the heavenly places.
David and Israel casting out the King of Jerusalem and the Jubisites from earthly Zion pictures Christ and the Israel of God casting out Satan and the Demons from the heavenly Zion.
This implies that Satan and the demons are presently occupying Zion. Another type provides support for this reality.
Mount Zion - Garden in Eden - Holy Place
Eze 28:13 Thou hast been in Eden the garden of God...
Eze 28:14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Eze 28:15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
Ps 48:1 Great is the LORD ... in the city of our God, his holy mountain. (NIV).
Ps 48:2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
"The second half of v. 14 locates this cherub on the holy mountain of God... The expression "mountain of God" is familiar from the Sinai and Zion traditions... The statement bears a closer resemblance to Isa. 14:13... But here our prophet seems again to be mixing his metaphors. How can the cherub be in the garden of God and on the mountain of God at the same time. Two possibilities exist. Either the garden is on the mountain, or the former highlights the paradisiacal aspect of his home while the latter reflects his status, viz., he had access to God, the head of the divine assembly. This privilege was necessitated by his role as anointed agent of God, guarding the garden.
"The final line depicts the cherub walking back and forth among stones of fire... Unlike the carved stationary cherubim that decorated ancient hallways or guarded entrances of buildings and grounds, this figure walks back and forth, expressing his freedom and especially his supervisory role within this environment..." (Daniel I. Block, The Book of Ezekiel Chapter 25-48, NICOT, p.114).
The synonymous parallelism below would suggest that the 'garden of Eden' and the 'holy mount' are the one and same place.
Thou hast been in Eden the garden of God
thou wast upon the holy mountain of God
(The telescopic prophecy of Ezekiel 28 has Ethbaal III, King of Tyre, as the type; the Antichrist as the 'human' antitype, (cp. Eze 27 and Rev 18), and Satan as the 'demon-spirit' antitype).
"... ancient near Eastern temples ... normally encompassed a large enclosure with a garden, not just a building" (Ralph H. Alexander, Ezekiel, EBC, Vol.6, p.883).
It is suggested here that Eden and the Garden of Eden picture Moriah and Zion.
Mount Moriah pictures the temple and Mount Zion pictures the temple's garden.
Typology also suggest that the two 'rooms' of the Temple picture Eden and the garden in Eden which also pictures the heavenly Mount Moriah and heavenly Mont Zion - the heavenly Jerusalem.
1Ki 6:29 On the walls all around the temple, in both the inner and outer rooms, he carved cherubim, palm trees and open flowers.
1Ki 6:32 And on the two olive wood doors he carved cherubim, palm trees and open flowers, and overlaid the cherubim and palm trees with beaten gold.
1Ki 6:34 He also made two pine doors, each having two leaves that turned in sockets.
1Ki 6:35 He carved cherubim, palm trees and open flowers on them and overlaid them with gold hammered evenly over the carvings.
Eze 41:17 In the space above the outside of the entrance to the inner sanctuary and on the walls at regular intervals all around the inner and outer sanctuary
Eze 41:18 were carved cherubim and palm trees. Palm trees alternated with cherubim...
"... palm trees and open flowers... The depiction of cherubim and beautiful trees and flowers is reminiscent of the Garden of Eden, from which man had been driven as a result of sin (Ge 3:24). In a symbolic sense, readmission to the paradise of God is now to be found only by means of atonement for sin at the sanctuary" (Kenneth Barker, Gen. Editor, The NIV Study Bible, Note on 1 Kings 6:29, p.482).
"...the holy place ... was also intended to mimic the Garden of Eden... the 'holy place' in the first primeval temple (e.g. the lampstand with seven lamps representing luminaries also alluded to the 'tree of life' in Eden)...
"The entrance to Eden was from the east (Gen. 3:24), which was also the direction from which one entered the tabernacle and later temples of Israel, and would be the same direction from which the latter-day temple would be entered (Ezek. 40:6)...
"The Garden should be viewed as not itself the source of water but adjoining Eden because Genesis 2:10 says 'a river flowed out of Eden to water the garden'... 'Eden is the source of the waters and [is the palatial] residence of God, and the garden adjoins God's residence'" ... the area where the source of water is located, may be comparable to the inner sanctuary of Israel's later temple and the adjoining garden to the holy place..." (G.K Beale, The Temple and the Church's Mission, pp.56 & 74).
Satan is still in the "garden of God" also known as the "heavenlies" and "Mount Zion". Like Adam in the earthly "garden" Satan will also be cast out of the heavenly "garden". Satan will be cast out by the 'last' David.
The "ark of the covenant" and the "lampstand" are symbolic of God's presence, through Jesus Christ, in the Kingdom and Church dispensations respectively. But the "ark" in the Most Holy Place and the "lampstand" in the Holy Place are also symbolic of God and Christ in Their respective realms - God in "heaven" and Christ in the "heavenlies".
Role of Priests
"... The substantial truth ... of the 'priesthood of all believers' in both the Old and News Testaments (cf. Heb. 10:19-22) is access into the holy presence" (Alec Motyer, The Message of Exodus, BST, p.199).
Saints as Priests
Heb 10:19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,
Heb 10:20 by a new and living way opened for us through the curtain, that is, his body
Heb 10:21 and since we have a great priest over the house of God,
Heb 10:22 let us draw near to God with a sincere heart
Mt 6:6 ... when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ("unseen", NIV) and thy Father which seeth in secret...
"If Jesus is our high priest, then we must follow his steps into the holy place. By his life on earth he left us an inspired example: he prayed, and we must copy him. Now he lives in heaven; he still prays (7:25), and we must join him. These verses explain how we must enter the holy place of prayer" (Raymond Brown, The Message of Hebrews, BST, p.184).
The saints may now approach God in the Most Holy Place, through Jesus Christ, in "earnest" prayer from their closed rooms. But in the future they will be in God's secret-place, the temple, and they will see God and will talk to Him face to face.
Rev 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
Rev 7:11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God.
Rev 7:15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Rev 7:17 ... the Lamb at the center of the throne will be their shepherd. (NIV).
"All 16 references to the temple in Revelation use the word that designates the inner shrine rather than the larger precincts" (Kenneth Barker, Gen. Editor, The NIV Study Bible, Note on 7:15, p.1935).
In this retro-prospective prophecy the "great multitude" represents the Israel of God. The Israel of God includes the 144,000 sealed before the tribulation, those sealed before the Day of the Lord, and those who rise from the dead to meet Christ in the air. Their reward is access to God and service in His Temple.
Rev 1:6 And hath made us kings and priests unto God and his Father...
The saints will be reigning on the earth from the heavenly realms. The heavenly realms are one and the same with Mount Zion, the city of the David. The city with its throne pictures the 'kingly' aspect of the reward of the saints.
Residence in the Holy Place and access to the Most Holy Place pictures the 'priestly' aspect of the reward of the saints.
Under the Covenant with Israel, the Levites 'minister' to the LORD in the earthly Temple. The saints will 'minister' to the LORD in the heavenly Temple. The saints therefore are "heavenly" Levites.
While the NT typologically pictures Christ and the saints as the 'second' Israel there is another typological picture of Christ and the saints. This typological picture reinforces the "priestly" reward of the saints.
1Pe 2:5 you also, like living stones, are being built into a spiritual house to be a holy priesthood...
"The Tabernacle seems to be the type of Christ and His Church now; the Temple, of Christ and His Church in resurrection glory, as we read in Peter..." (Ada R. Habershon, Study of the Types, p.54).
The Priests and Levites a Type of the Church
"What human pen can bring out the marvellous instructions contained in the inspired account of the tribe of Levi?...
"The Levites were a separated people - God's special possession. They took the place of all the firstborn in Israel - of those saved from the sword of the destroyer by the blood of the lamb. They are typically a dead and risen people, set apart to God, and by Him presented as a gift to Aaron the High Priest, to do the service of the tabernacle... In all this the Levites were a striking type of God's people now. It is not merely that we are pardoned, justified, accepted: all this is true; but we are called to the high and holy work of bearing through this world the Name, the testimony, the glory of our Lord Jesus Christ...
"As priests we are privileged to worship, but as Levites we are responsible to serve; and our service is to carry through this desert scene the antitype of the Tabernacle, and that Tabernacle was the figure of Christ" (C.H.M, Notes on Numbers, quoted by Ada Habershon, p.182).
for the LORD your God has chosen them and their descendants out of all your tribes... (Deut 18:5).
As it is, you do not belong to the world, but I have chosen you out of the world (John 15:19).
Simeon and Levi are brothers - their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce ... (Genesis 49:4-7).
But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things - and the things that are not - to nullify the things that are (1 Corinthians 1:27-28).
"There was nothing in Levi to commend him to God; on the contrary, we should have said, in reading Genesis 49, that Levi was one of the worst of Jacob's sons, but God in His sovereign grace could say, "The Lord thy God hath chosen him out of all the tribes" (Deut. 8:5). "God commendeth His love towards us in that while we were yet sinners, Christ died for us"" (Ada R. Habershon, Study of the Types, p.183).
Ex 32:26 Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
Ex 32:29 Then Moses said, "You have been set apart to the LORD today, for you were against your own sons and brothers, and he has blessed you this day." (NIV).
"The invitation Moses gives is to those who are "Yahweh's," that is, Yahweh's on Yahweh's terms, not via a calf or any other substitute devised by humans" (John I. Durham, Exodus, WBC, p.431).
"In the fulfilment of the command of God, with the denial of their own flesh and blood, Moses discerns such a disposition and act as would fit them for service to the Lord. He therefore points to the blessing which it would bring them, and exhorts them by their election as the peculiar possession of Jehovah (Num. 3, 4), which would be secured to them from this time forward, to persevere in this fidelity to the Lord. "The zeal of the tribe-father burned still in the Levites; but this time it was for the glory of God, and not their own. Their ancestor had violated both truth and justice by his vengeance upon the Shechemites, from a false regard to blood-relationship, but now his descendants had saved truth, justice, and the covenant by avenging Jehovah upon their own relations" (Kurtz and Oehler in Herozog's Cycl.), so that the curse which rested upon them (Gen. 49:7) could now be turned into a blessing (cf. Deut33:9)" (C.F. Keil, Penateuch, KD, p.471).
Moses calling for people to come to the LORD, and only the Levites, (Moses' 'little flock' - one tribe out of thirteen), responding, is a type of Christ, the 'last' Moses, at his first coming calling a people to the LORD and only the Saints, (Christ's 'little flock' (Luke 12:32)), responding - responding all the way down to His second coming.
I have taken the Levites from among the children of Israel instead of all the firstborn ... among the children of Israel (Numbers 3:12).
To the general assembly and church of the firstborn, which are written in heaven (Hebrews 12:23).
He said of his father and mother, 'I have no regard for them.' He did not recognize his brothers or acknowledge his own children ... and guarded your covenant (Deut 33:9).
If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters - yes, even his own life - he cannot be my disciple (Luke 14:26).
I have given the Levites as gifts to Aaron (Num 8:19).
They were yours; you gave them to me (John 17:6).
"And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee [Aaron], and minister unto thee" (Numbers 18:2).
"Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ" (Colossians 3:24).
And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments (Eze 44:17).
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints (Rev 19:8).
"Those who were musicians, heads of Levite families, stayed in the rooms of the temple and were exempt from other duties because they were responsible for the work day and night" (1 Chronicles 11:33, NIV).
"These are they which came out of great tribulation ... Therefore are they before the throne of God, and serve him day and night in his temple (Revelation 7:14-15).
Levites no inheritance with their brothers
Dt 10:8 ... the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to minister and to pronounce blessings in his name, as they still do today.
Dt 10:9 That is why the Levites have no share or inheritance among their brothers; the LORD is their inheritance...
Eze 44:28 I am to be the only inheritance the priests have. You are to give them no possession in Israel; I will be their possession.
Under the greater "new covenant" the people under the covenant with Israel the church, also have no share or inheritance with the people under the covenant with Israel the nation.
The saints inheritance is in the heavenly Jerusalem, Mount Zion.
Rev 20:6 Blessed and holy are those who have part in the first resurrection ... but they will be priests of God and of Christ and will reign with him for a thousand years.
"The saints shall constitute a kingdom of God (ch.5:10)... kings in relation to man, priests in relation to God, serving day and night in His temple (ch. 5:10; 7:15)" (A.R. Fausset, 1 Corinthians - Revelation, Vol.3, Pt.3, p.656).
This dual role may be seen in Levite typology.
In the Temple
1Ch 23:4 David said, "Of these, twenty-four thousand are to supervise the work of the temple of the LORD...
"... the priest and Levites must leave their homes, whether in the cities of refuge or other cities, in order to come up and take their turn in the service of the sanctuary..." (Ada R. Habershon, Study of the Types, p.206).
1Ch 23:6 David divided the Levites into groups corresponding to the sons of Levi...
1Ch 23:28 The duty of the Levites was to help Aaron's descendants in the service of the temple of the LORD... (NIV).
1Ch 23:31 ... to offer all burnt sacrifices unto the LORD ... continually before the LORD
"The priests, the musicians, and presumably the temple Levites as well were specifically assigned to twenty-four different course. These subdivisions provided a means of rotating them in service on a monthly basis" (J. Barton Payne, 1,2 Chronicles, EBC, Vol.4, p.418).
Rev 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.
See diagram and comment below.
In the land
1Ch 23:4 David said, "Of these, twenty-four thousand are to supervise the work of the temple of the LORD and six thousand are to be officials and judges.
1Ch 26:29 From the Izharites: Kenaniah and his sons were assigned duties away from the temple, as officials and judges over Israel.
1Ch 26:30 ... seventeen hundred able men - were responsible in Israel west of the Jordan for all the work of the LORD and for the king's service.
1Ch 26:32 Jeriah had twenty-seven hundred relatives, who were able men and heads of families, and King David put them in charge of the Reubenites, the Gadites and the half-tribe of Manasseh for every matter pertaining to God and for the affairs of the king.
"... the tendency is to see the establishment of the Levitical cites as administrative centers established to at least some degree during the United Monarchy... Old Testament evidence, while skimpy, suggest a much broader definition and role of the Levites and points to their role as teachers (Deut 33:10), judges (Deut 17:9)... It is significant that in Chronicles, concentrating as it does upon the sacred function of the Levites, that side of the tradition which pictures Levites as "officials and judges" (as in 23:4 and here [1 Chr 26:29]) and warriors (12:27-29 ... and cf. 2 Chr 23:7) is also present. Particular attention should be called to the account of Jehoshaphat's actions in 2 Chr 19:1-11, where something of secular/sacred role of Israel's judges is sketched (albeit under direction of the king), and such passages as 2 Chr 24:1-10; 34:9, where the religious duties of the Levites include collecting the temple tax throughout the area. Without accepting all the evidence supplied by Polk (SBT 9  3-22) it is tempting to see in this fact the Levities' activities in the service of temple and palace" (Roddy Braun, 1 Chronicles, WBC, p.254).
In the heavenly Temple and land
Rev 20:4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God ... They came to life and reigned with Christ a thousand years.
In the booklet "Kingdom of God - What, Where and When?", from which the diagram above is taken, it was argued that the "heavenlies" (en tois epouranios) was the invisible/heavenly realm of the earth. This realm has, therefore, an earthly relationship and a heavenly relationship, so that the "heavenlies" was alternatively termed in the booklet the "heavenly-earth" (H-E).
(The "heavenly-earth" corresponds to the territory of the Levites in the Reservation/teruma. "Heaven" [H] corresponds to the territory of the Priests in the Reservation/teruma).
The "heavenly-earth" is the reward of the saints. From this realm Christ and the Saints will reign on the earth in a godly way as opposed to Satan and the Demons who presently reign on the earth in an ungodly way.
Heb 7:24 but because Jesus lives forever, he has a permanent priesthood
Heb 7:25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
"Now a priest speaks to God on behalf of men and to men on behalf of God..." (Leon Morris, Revelation, TNTC, pp.49-50).
From the "heavenlies" the saints will go and appear before God in the temple realm of heaven (cp. Rev 7:9), perhaps in courses.
"If revelation is to recommence in the millennial kingdom, converted Israel must head humanity. Jews and Gentiles stand on an equal footing, as both alike needing mercy; but as regards God's instrumentalities for establishing His kingdom on earth, Israel is His chosen people. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven... A new time of revelation will begin by the outpouring of the Spirit (Zech 12:10)... Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly; the elect spiritual church, the Bride, in the heavenly. These elections are not merely for the good of the elect, but for whom they minister. The heavenly Church is elected, not merely to salvation, but to rule in love, and minister blessings over the earth, as king-priests" (A.R. Fausset, 1 Corinthians - Revelation, JFB, Vol.3. Pt.3, p.722).
No more sin
"... in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall reign in heaven over the earth. But after the millennium and judgment, they shall descend from heaven to dwell on an earth renewed, and assimilated to heaven itself" (A.R. Fausset, 1 Corinthians - Revelation, JFB, Vol.3, Pt.3, p.726).
1Co 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
1Co 15:25 For he must reign, till he hath put all enemies under his feet.
1Co 15:26 The last enemy that shall be destroyed is death.
Rev 20:14 And death and hell were cast into the lake of fire. This is the second death.
Ro 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
No more death implies no more sin and no more sin implies no more human-beings - all will be Spirit/God-beings, no longer capable of sin.
After the thousand year reign and the Great White Throne Judgment the ground-work will have been laid for the ultimate goal of Covenant.
Covenant Goal Realised
Ex 29:46 ... I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them...
Ex 29:43 ... the tabernacle shall be sanctified by my glory
Lev 26:12 I will walk among you and be your God, and you will be my people.
Rev 21:3 ... Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
God's "glory" dwelling in the Tabernacle and then in the Temple was/will be a pledge, a first-step, of His coming to dwell literally and personally with His people.
With the earth becoming a sinless environment the holy God can then dwell with His sinless people.
Christ, in person, as a human-being, dwelt on the earth, with other human-beings, for all intent and purposes, at the end of the two successive administrations of the Old Covenant; at the end of the two successive administrations of the New Covenant, God and Christ, as God-beings, will dwell on the earth with other Spirit/God-beings.