In these last days, the "mountain of the LORD’s temple" will be established as the "highest of mountains". It will be exalted "above the hills". And "peoples will stream to it". That's three specific things that will all transpire in these last days. And of this very same high mountain, one that will be exalted above ALL others, the great servant of the LORD's temple, Isaiah, urges all of mankind to: "Get thee up into the high mountain." (Isaiah 40:9).

Firstly, to "get thee up into THE mountain" therefore speaks of a very specific and, likewise, singular mountain. Secondly, given that this particular mountain is also "a temple", our invitation to get "into" the mountain is therefore an invitation to get "into" the temple. Which would then also explain why the preposition of "into" the mountain is used as opposed to a preposition of "onto" the mountain. And thirdly, when it comes to the prophet's great exhortation unto us ALL to get "into" the temple, by his urging us to enter the temple, it is thus a very specific invitation, unto all of man, to enter "into" nothing other than the very Presence of God. For why else enter the temple? For when the last day of these lasts days arrives like a thief in the night, it will be those who dwell in the secret place of Presence of God who will on that day rest in the shadow of the Almighty (in the rest of His cover). "He that dwells in the secret place of the most High shall abide under the shadow of the Almighty." (Psalm 91:1).
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As such, Isaiah 40:9 is, therefore, very much a present tense exhortation to not only make haste to enter the temple, but to also ensure that we enter "into" a particular part of that temple where we may find our rest. Which, by design, and through its association with the end goal of the "presence of God", is an invitation "into" the inner sanctum of the secret place of the Holy of Holies. “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” (Revelation 16:15). With that in mind, it is therefore, a specific invitation to get to the very top of the mountain, which is the very same thing that every mountain in the natural presents as its invitation. And of this particular endeavour, just like in the natural, it is one which is only made possible by starting from the base of the mountain, and then steadily working one's way all the way to the top of the mountain. And just like in the natural, it is only when one is finally at the top of the mountain, that one can then finally also rest.

But before we even begin this second leg of the journey of our pilgrimage, for those who are still in Egypt, it is Isaiah's invitation that we all faithfully leave Egypt, which is to be set free from slavery to the world, the fallen nature, and sin, and begin making the journey through the water baptism of the Red Sea across the plains of the wilderness to the base of the mountain in the promised land of Canaan. By these things, the freedom from slavery, and the baptism of the Red Sea, we know that the Israelites of the Exodus were saved. But even though they were all saved, they did not enter His rest. And how do we know that? “Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest” (Hebrews 3:11). And how else do we know this? "Not one of these - not one of this evil generation - shall see the good land that I swore to give to your ancestors" (Deuteronomy 1:35). Because they did not place their trust, and therefore their rest in God, they were barred from entering the rest of the Promised Land. The only exceptions were Caleb and Joshua, the only members of the scouting expedition who encouraged the Israelites to obey God's command (Numbers 13:30).

Now we know that Moses is in heaven. For the Word tells us this. For the word says Moses and Elijah are the two with whom Jesus spoke on the mountain of transfiguration in Matthew 3:2, which was long after Exodus. But, like the Israelites, Moses was also forbidden from entering the Promised Land. Moses himself was barred from entering the land due to his own act of disobedience. Which tells us that the "kingdom of heaven" is therefore different from the Promised Land. The message to all of us from this is that for those of us, who just like the Israelites, are content to simply camp at the base of the mountain, rather than enter into the rest of the promised land of Canaan, whether the reason be out of fear or disobedience, upon the day of our LORD's imminent return, they shall not enter His rest. They will all be saved, but they will not enter His rest. To enter His rest, we need to cross the threshold of the great river Jordan (representative of being carried by the water of the Holy Spirit, which is a function of active rest), thereby leaving "the outer court" of the wilderness behind us, and entering into "the inner court" of the temple that begins at the base of the mountain of the LORD's temple. And from there, we all need to steadily work our way towards the secret room of the inner court, which is into the Holy of Holies, which is that place of rest that is only to be found at the top of the mountain.

Getting to the top of the mountain of the LORD's temple is one that is then only accomplished as a step-by-step progression from one part of the temple to the next. For of the house of the LORD, John 14:2 tells us that the house of the LORD has many rooms. As such, our progression from one room to the next, and finally into the room of the secret place of the Most High, requires us to knock on the door to each room that we may enter. Just like in the natural, where common courtesy and protocol require us to knock upon entering a room in another person's house. Of this great pilgrimage to the top of the mountain, David's impassioned entreaty was to: “Open to me the gates of righteousness; I will go through them." (Psalm 118:19). In order to get from the outer court to the inner court and then into the secret place of the Holy of Holies, we need to enter each room in the mountain of the LORD's temple through “the gates of righteousness.” ​​​Our invitation to the “top of the mountain”, which is into the Holy of Holies, and into the Presence of God, is through “the gates of righteousness”.

We enter the first gate of righteousness when, as goats, being those who live lives (thoughts and ways) independent from those of God, we LEAVE the world and ENTER the the “outer court” of the temple to become a new creation of sheep, being those who now know His voice, not simply the voice of self. God takes us “out of the world”. Which is a function of proximity to the Presence of God. Which is a function of intimacy with God. We then pass through the next gate of righteousness by passing FROM “the wilderness” of the outer court INTO the sanctuary of the “inner court” (become disciples, on top of being sheep) when we enter into the mountain of the temple of God. Whilst at the first gate, God takes "us" out of the world, upon entering the second gate, God now takes “the world” out of us. Which is when we each choose a seat at His table. Which again is a function of proximity to the Presence of God. Which again is a function of intimacy with God. But as we all know, the table is only a place of VISITATION, not a place of HABITATION. So it's a place where the Presence of God abides only through visitation.

We pass through the next gate of righteousness into the “Holy of Holies” when God takes “OUR world” out of us. Which is to die to the world of self. Which is when we become not only sheep and disciples, but also sons. Which is when, instead of sitting at His table, which is to sit at a measured distance from Him, we now sit instead at His feet. Which, like Mary, is to choose the good thing, which shall also not be taken from us. Which is a function of proximity to the Presence of God. Which is a function of intimacy with God. However, being a part "that shall not be taken from us", this tell us that to sit at His feet is not merely a place of visitation, but a place of habitation. And we pass through the final gate, when like the apostle John, instead of sitting at His feet, we now lean on His bosom, where we are not only "sons" (John 14:15) being those who are led by the Spirit, but also "friends" (John 15:14). Which is again a function of even greater proximity to the Presence of God. Which is a function of greater intimacy with God. Which is when we sit not at His feet, but side-by-side, and face-to-face, leaning on His bosom. Which is when “GOD’s world” becomes our entirety, our all, our everything. Which is when our daily manna becomes “the love of God". Which is when we become not just sheep, not just disciples, not just sons, but His beloved bride. “Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.” (John 13:23).
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David said, “Cast me not away from thy presence; AND take not thy holy spirit from me.” (Psalm 51:11). There is a big difference between taking the Holy Spirit from us and taking His Presence from us. Through all the gates, we have the Holy Spirit always with us. And from time to time, we also experience a “visitation” of the Presence of God. Which is precisely what Adam and Eve experienced in the Garden of Eden. For from time to time God would come and walk with them (visit them). Which also tells us that the Garden of Eden is also not the Promised Land. For the Promised Land is when we dwell in the "constant habitation" of the Presence of God. Only at the top of the mountain do we have the Presence of God ALWAYS with us. Which is that place where we enter His rest. Which is representative of Noah’s Ark leaving the world behind (salvation), and being baptised by water (the rain), and then being carried thereafter by the water of the Holy Spirit for many days (our lives), which is a measure of rest (meaning God does it all; that He takes us to the top of the mountain), and then after the baptism of the Holy Spirit of the dove landing on the Ark, the Ark finally entering the last gate of righteousness when it finally comes to its permanent rest at the top of the mountain. And it is at the top of the mountain, just like with Noah's Ark, that we all get to wear the rainbow, which is the mantle of the multi-coloured Joseph coat, which is both the constant “presence of God” ABOUT us, and the fullness of the “Holy Spirit” UPON us.

Which is only possible if we are prepared to take up our Cross and follow Him UP THE MOUNTAIN. And remember that it is to His DISCIPLES specifically that Jesus speaks of following Him up the mountain. He was not speaking to the sheep. ​​​​​​The act of following is different from the act of being shepherded. To follow is an act of personal determination. He doesn't speak of leading them up the mountain, which is what a shepherd does to sheep. In other words, Jesus is directing this encouragement to those who have already entered into the inner court of the mountain, being those who are no longer content to simply either roam the wilderness of the realm of the "outer court", or to remain on the plains of this side of the Jordan river as sheep. "Then Jesus told his DISCIPLES, “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Matthew 16:24). Not only is it a personal choice that we all have to make ourselves whether or not to follow Jesus up the mountain, but it is a personal invitation directed at those who above all else, want to enter into the rest of the Promised Land, which is about entering into the constant habitation of the Presence of God on the mountain of the LORD's temple.
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Now to the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever. Amen. (1 Timothy 1:17).

#LoveIsAsLoveDoes