THEOSISPhilaret of Moscow (Drosdow)
It is essential for every individual to engage in a deep and honest self-examination, to ascertain if he perceives with his spirit and senses, as is fitting, the manifestation of God's glory within His sacred temple. No one would argue that such an assessment is unnecessary, as the glory of God is both unseen and beyond human comprehension. While I cannot claim to know if this idea has occupied anyone's mind, it is evident that many people harbor it in their hearts, as if resting lightly in the temple, remaining there in a state of indifference and insensitivity, without feeling the weight of their inattentiveness. Let us consider if they might be roused by the radiant light of this very glory, which they deem entirely invisible.
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Observe how clearly it was displayed in the tabernacle of Moses and in Solomon's temple. “And Moses finished,” as recorded in the book of Exodus, “all the work. Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle” (Ex. 40:33-35). “And the priests brought in the ark of the covenant of the Lord to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. And when the priests came out of the holy place, the cloud filled the house of the Lord, so that the priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of the Lord” (1 Kings 8:6-11). Thus, the glory of the Lord resided in the tabernacle and temple at their dedication, remaining there continuously, allowing true worshippers of God to enter those holy places to witness the Lord's glory and experience His presence, finding nothing more desirable than being enveloped in this blessed awareness. “Thus in holy places have I appeared unto Thee,” David exclaims to God, “to see Thy power and Thy glory” (Psalms 62:3). In another psalm, he expresses, “One thing I have desired of the Lord, that will I seek: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple” (Psalm 27:4). What, then, does the glory of the temple and tabernacle signify; does it conclude with the structures themselves? Is it plausible that the Almighty disclosed His presence more in the Old Testament sanctuary than in the Church of Christ? This cannot be so, for the entire “law” of Moses, as elaborated by the Apostle, was simply the “shadow of good things to come, and not the very image of the things” (Hebrews 10:1) related to heavenly and divine realities; hence, in the Old Testament sanctuary, one did not behold the full radiance of God's glory but rather its shadow, which is why His glory appeared there in the form of a “cloud.” “But He,” states the same Apostle, “has made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2 Cor. 3:6). He proceeds to affirm that the glory of the New Testament priesthood surpasses that of the Old Testament: “For if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious?” (2 Cor. 3:7-8). Ultimately, he adds that we not only can observe the glory of the Lord but can also participate in it and gradually be transformed into its likeness: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Cor. 3:18). Therefore, do not succumb to the deceitful blindness that would assert you cannot see the sun shining in the sky, claiming that all are blind to it; though it is true that even the keenest eye may be blinded, it is not due to a lack of vision but rather an overflow of light. Do not trust the misguided reasoning that, blind to the sight of God's glory, attempts to excuse its own incapacity by claiming that faith only perceives what is apparent in the Church. Do not heed the wicked and slothful nature that, unwilling to endure the awakening meant to dispel its spiritual stupor, convinces itself that those who walk in the Spirit are as unawares as it is. Within the temple lies a profound vision of God's invisible glory for the eye of faith; there resides a vivid awareness of God’s presence for the spiritual senses. Therefore, dear Christian, if you seek the state of faith, if the assurance of walking in the Spirit is valuable to you, then rigorously evaluate yourself against this Divine standard: do you see the glory of God? Do you sense His presence in the temple? “Have you seen the place of My throne?” I sense there are those who wish to evade this challenging inquiry. Can one truly demand that everyone experience the visions granted to the Prophet? If only this dim cave, which they wish to enclose on Tabor, were designed solely as a dwelling of humility, rather than an attempt to cloak a flesh burdened with slumber amidst the light of Tabor! Much like Peter, who proposed building tabernacles on Tabor for himself and his companions, and for the Transfigured Savior, but not for Moses and Elijah, who were present “in glory,” “not knowing what he said” (Luke 9:31-33), so too do many remain unaware, attempting to set themselves in a shadowed state of ignorance amidst the Lord's radiant presence in the “village of glory” (Psalms 25:8), believing it is good for them to stay there (Luke 9:33). Why assume that in the bright light of Christianity, it is appropriate to shield yourself from the vision of God's glory, which even in the darkness of the Old Testament the patriarchs and prophets longed to witness, “and saw it, and were glad” (John 8:56)? The visitation from on high, the incarnation of the Son of God, reveals to the world more than what the prophets were privileged to see, as He Himself remarked to the Apostles, “Blessed are the eyes that see the things you see, for I tell you that many prophets and kings have desired to see what you see and have not seen it, and to hear what you hear and have not heard” (Luke 10:23-24). The cloud that “received Him out of their sight” (Acts 1:9) did not hide anything from their faith or ours. That which blessed the eyes of those Apostles remained visible after Christ’s ascension in His glorious promises: “Behold, I am with you always, even to the end of the age” (Matthew 28:20); “For where two or three are gathered together in My name, there I am in the midst of them” (Matthew 18:20). Thus, the Apostle does not confine the vision of the Lord's glory solely to the prophets and apostles but extends it to all believers, provided they are true and faithful Christians: “But we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image” (2 Cor. 3:18). Take heed, Christian, and understand that what is required of you is not the prophetic gift, but rather the shared quality expected of all genuine believers, when they inquire, “Do you see the glory of God in the temple?” (2 Cor. 3:18). “Have you seen the place of My throne?” There is no escape, no excuse. Share with us what you perceive, and then we will gladly affirm, “Blessed are the eyes that see!” (Luke 10:23). Alternatively, confess that you cannot see, and then seek “salve to anoint your eyes, that you may see” (Rev. 3:18); and should you neglect this, be forewarned that profound darkness awaits your blindness.