On the sixth day of creation, after God created all the animals upon the earth, did the Lord God create man, the crown of His achievements. For Adam (the first created man) was created in the image of God and after the likeness of God (Genesis 1:26). Going further, the Gospel according to St. Luke reveals to us that Adam was the son of God (Luke 3:38). Also, in another book of the New Testament, are we taught that Jesus Christ is the last Adam (I Corinthians 15:45). Even Christ referred to Himself as the Son of man all throughout His earthly sojourn, further linking Adam with Jesus Christ. But the key characteristic, or office, shared by both Adam and Jesus, is that of high priest. For when the Bible tells us how God placed Adam in the Garden of Eden to till and keep it (Genesis 2:15), this does not literally mean that Adam was employed as a gardener. Rather, the “tilling” and the “keeping” of Eden meant that Adam was commissioned by God to serve a type of Divine Liturgy, and to offer up prayers. This would seem to suggest that Adam was a type of priest, and that Eden was a type of temple. I would also like to argue that the Temple of Solomon, in many ways, was patterned after Eden. The high priest of the Israelite temple may have stood in remembrance of Adam, and could also have foreshadowed the coming of the Messiah. For Orthodox Christians the priesthood is modeled after the office of Jesus Christ, who as our great high priest has passed into the heavens (Hebrews 4:14). And as we shall see, there are even more parallels held between the earthly Paradise and the earthly Temple, as compared with the New Jerusalem which comes down out of heaven from God. For at the end of the age, when both heaven and earth are renewed, the tabernacle of God will be with men and God Himself shall dwell among us (Revelation 21:2-3).
Now if the Temple of Solomon did not directly represent the Garden of Eden, it must have at least symbolized the story of creation. For example, before the Temple was built for the purpose of housing the Ark of the Covenant, the Ark was kept in a tent like structure called the tabernacle that was ritually assembled in six stages, which may have corresponded to the six days of creation. Also, the interior walls of the Temple were decorated with carvings of palm trees and open flowers (I Kings 6:29), which definitely linked the Temple with creation. Other furnishings displayed in the Temple may have also reflected some of the elements found in Eden. For instance, the seven branched oil lamp (known as the menorah), which stood in the Temple, is believed to have represented the Tree of Life which grew in Eden. Even the properties of the Ark of the Covenant, which rested behind the veil in the most holy place of the Temple, are reminiscent of certain aspects related to Paradise. For as soon as Adam and Eve ate from the forbidden fruit, the Lord placed cherubs to guard the Tree of Life, just as two cherubs were placed on either side of the Ark in order to guard the mercy seat, or throne upon which the earthly presence of God rested within the golden cube shaped room commonly called, the Holy of Holies. And this visible manifestation of God’s presence in Old Testament times has been described by the Jewish Rabbis as the Shekinah Glory, and according to the Fathers of the Orthodox Church this visible presence of God, experienced by Christian saints, is referred to as the Uncreated Light. Noting this may give us a hint of how such themes of Jewish worship have transferred over to Orthodox Christian worship, thus representing both the Old and New Covenants.
Returning to the Tree of Life as found in Eden, with its corresponding symbol the temple menorah, do we also find the Tree of Life present in the New Jerusalem on either side of the river of life which proceeds from out of the throne of God and the Lamb (Revelation 22:1-2). This imagery of New Jerusalem, which the righteous will inherit in the life to come, has elements that we find in both the original Paradise of God, known as Eden, along with many qualities which were once present within the architecture and furnishings of the Temple of Solomon. And I would say that the most striking similarity held between the earthly temple and the new heaven and new earth, are the properties of the Holy of Holies as compared to that of the measurements of the New Jerusalem. Now the Holy of Holies in Solomon’s Temple measured 20 cubits in width, length, and height, forming a perfect cube and it was completely overlaid with pure gold (I Kings 6:20). The New Jerusalem is described in a similar fashion, yet in a far grander scale. For Revelation describes the city as foursquare, with the length, breadth, and height of it being equal and the city was pure gold, like unto clear glass (Revelation 21:16-18). So here we see a heavenly architecture: a golden cube if you will. This would seem to echo the golden cube of the most holy place in the Temple of Solomon. Just as the golden Holy of Holies within Solomon’s Temple, containing the Ark of the Covenant, was the dwelling place of God on earth, so the New Jerusalem in heaven is itself a grand Holy of Holies and the golden city of the Lord God Almighty and the bride of the Lamb (Revelation 21:9-10).
By understanding the relationship of the Holy of Holies in Solomon’s Temple, as it relates to the New Jerusalem which comes down from heaven, it is clear to see the continuity of Old Testament themes which continually spring up in the New Testament. Knowing this, it could be strongly argued that the roots of the Christian Church stretch back to the Jewish Temple, with the Temple itself modeled after the Garden of Eden. For according to Orthodox Christian theology, Jesus Christ incarnated in order to return mankind back to the original spiritual state which Adam once possessed in Eden before he fell from grace. And this blessed spiritual condition that Adam lost, and which believers strive for, is called theosis: a state of total and perfect union with God. The Fathers of the Church have even gone as far to say that, “God became a man, so that man could become a god.” For in Paradise, Adam was initially clothed in glory, as St. Ephraim the Syrian writes. But once Adam disobeyed, he lost that glory or theosis, which made him one with his creator. But through the work which Christ accomplished, Paradise has been reopened and the glory of God has been made accessible for all who choose to come and drink freely of the water of life. For in the resurrection of the dead, our corruptible bodies will be transformed into incorruptible bodies which are no longer subject to death and decay, bringing to pass what is written, “Death is swallowed up in victory” (I Corinthians 15:54). So, it would seem that the resurrection of the dead and the recreation of heaven and earth, are nothing more than mankind’s return to the Garden of Eden, where God and man are reconciled and live together as one, in a relationship of love and divine joy for all of eternity.
When focusing on the person of Jesus Christ, and by uncovering who Christ is in relation to the scriptures before His incarnation, an astounding discovery is made. For instance, we see the God of Israel revealing His name to Moses at the Burning Bush with the title: I AM (Exodus 3:14). And in the New Testament do we also witness Christ associating Himself with the title: I AM, with His statement to the Jews saying, “Before Abraham was, I AM (John 8:58). Thus Christ confessed that He is not just a man, but also God. As Orthodox Christians, who confess God as Trinity, Jesus is identified as the Son and Word of God, the second person of the Holy Trinity. The Fathers of the Church also teach that all the occurrences of God revealing Himself to mankind in the Old Testament, are really revelations or theophanies of the Son of God before His incarnation in the flesh. Going further, the most sacred name for God in Hebrew is YHWH, and by God the Father exalting Christ, through granting Jesus a name which is above every name (Philippians 2:9), then it can be concluded that Jesus Christ is in fact the physical manifestation of YHWH. Thus where it is written, that at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11), then what is truly being revealed here is that YHWH, the God of the Old Testament, is none other than the Lord Jesus Christ.
In the final analysis, when scanning over the parallels held between the Garden of Eden and the Temple of Solomon, it is important to understand that the most striking elements of their similarities lie in their subtitles. To the uninitiated, Temple symbolism as it relates to Eden may be overlooked, yet when studied with a discerning eye these spiritual truths are mystically revealed. The properties of this ancient mysticism are embodied within the gift of wisdom and in the handing down of a religious tradition, which may or may not have been written down. Yet it is through the mystery of the Liturgy and the performing of Temple rituals that these divine secrets are transmitted to the pious initiate. For the very nature of the revelation of the holy mysteries is that of a veiled perception of hidden spiritual truths, which both reveal and conceal heavenly messages at the same time. Thus holy wisdom is something to be personally experienced, and not necessarily transmitted through book learning alone. However, the spiritual life is a type of higher education that we are all called to continuously ascend and grow into all throughout our life here on earth and, if successful, this knowledge will ultimately follow us as we transition into the life after death. For as it is said: eternity begins in this life. But what further ties Eden with the Temple is the New Jerusalem, and the renewal of the whole of creation at the end of this age. For when heaven and earth are recreated, spirit and matter will be united and the bliss which Adam experienced in Eden will be granted to every citizen of the New Jerusalem, where Christ will sit upon His throne just as His glory once rested within the Holy of Holies in Solomon’s Temple. For at the last trumpet, the kingdoms of this world will become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever. Amen (Revelation 11:15).
References:
Barker, M. Temple Mysticism. (London, England: Society for Promoting Christian Knowledge, 2011).
Rose, Fr. Seraphim. Genesis, Creation, and Early Man. (Platina, CA: St. Herman of Alska Brotherhood, 2011).
Zondervan. The Holy Bible, King James Version. (Grand Rapids, MI: Zondervan, 2009).