The Secret Place Of The Most High
“He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” — Ps. 91.
We fear many regard this Psalm simply as a beautiful poem, not knowing its reality and sweetness in a personal heart experience.
For a long time we had supposed that when we had gone into our closet and shut the door and so were alone with God, that we were in “the secret place of the Most High;” but finally it occurred to us that the closet was simply our secret place; and that there might be a difference in God visiting us in our secret place, and our coming and dwelling in His secret place.
Yes, God has “secrets,” and HIS “secret place.” But as He reveals His “secrets” to them that “fear him,” so it is His purpose to bring His faithful ones into His “secret place.” Of course, it is only to those who are known to be true that secrets are confided.
Where is this “secret place of the Most High?”
Every Bible student knows that the Tabernacle, used during the journey from Egypt to Canaan, and in Canaan until Solomon built the Temple, was divided into two rooms, the first being called the “holy place,” and the second the “most holy place,” or “the holiest of all.” The pattern of this Tabernacle in its minutest details was given to Moses by God Himself while in the holy mount. “The priests went always into the first tabernacle, accomplishing the service of God. But into the SECOND went the high priest alone, once every year, not without blood, which he offered for himself, and for the errors of the people.” (Heb. 9:6,7.) It was in this “Holiest of all” that the “ark of the covenant” rested; and this “ark of the covenant” was ever the emblem of the divine presence. Here was “the secret place of the Most High” of those days. Concerning this place God said to Moses, “There I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark.” (Ex. 25:22.)
So we learn that “the secret place of the Most High” was beyond the “second veil,” Now, if we can rightly interpret and learn the spiritual significance of this, we may find “the secret place of the Most High” today.
The aforesaid tabernacle with all that pertained to it, was simply the type and “shadow of good things to come,” “imposed on them until the time of reformation.” However, it was exact and correct, and in every detail pointed significantly to Christ; hence we may expect to find in Him all that was thus set forth in the tabernacle and its sacred worship.
We read that when Jesus was crucified, “the veil of the temple was rent in twain from the top to the bottom.” (Matt. 27:51.) It was not torn away or removed, as some teach; and though it was “rent in twain from top to bottom,” we “cannot see into” the “holiest of all;” but thank God, we can enter into it “by the blood of Jesus.” “Having, therefore, brethren, boldness (liberty, marg.) to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil . . . let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” (Heb. 10:19,20,22.) Whereas, none were allowed to enter into this secret, holy place while the first tabernacle was yet standing, excepting “the high priest alone once every year,” (“the Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest,”) now all may have liberty to enter who will “draw near with a true heart in full assurance of faith.”
The Way of Entrance Into the Secret Place of the Most High
The way of entrance into this “secret place of the Most High” is clearly set forth in the preparation and steps taken by the high priest before entering into the “holy of holies” in the tabernacle service. We do not mean to say that there should be the literal observance of these ritualistic performances, but rather that by the interpretation of these in their spiritual significance we may learn the way of entrance.
1. The high priest was a man separated unto God — divinely chosen and appointed – but before he could enter “the holiest of all” his body must be washed with water. (Ex. 29:4; Lev. 8:6.) This would surely suggest outward cleanness. Persons who are not living clean outward lives are not eligible to enter within the “second veil.” Such need to repent and forsake their sins, and until they do they can never enter “the secret place of the Most High.”
2. Before entering this “holiest of all,” the high priest must offer a “ram of consecration” and put on “garments to consecrate him.” (Lev. 8:22; Ex. 28:3.) This surely suggests complete consecration of our all to God. Consecration is not sanctification; but consecration is the condition and preparation for entire sanctification. A sinner cannot consecrate, but as a rebel must surrender to God. A regenerated man alone can present himself as a “living sacrifice, holy, acceptable unto God.” True consecration is unreserved, unconditional and irrevocable.
3. The “ram of consecration” having been slain, the next step in the preparations for entering into the “holiest of all” was to put “the blood” “upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.” (Lev. 8:23.) This would surely suggest the complete cleansing — not simply from outward defilement, as indicated by the washing of water – but from ALL moral corruption and defilement. He who would enter into this secret place — the “holiest of all” — must himself be holy. “The blood of Jesus Christ His Son cleanseth us from all sin.” Therefore, we have “liberty to enter into the holiest by the blood of Jesus.” The blood on the ear is a sure cure for the desire to hear the latest scandal and gossip of the community. The blood-touched ear will cease to be a dumping place for Satan’s garbage. The blood on the thumb will surely save from the “tricks of the trade” and the handling of that which is doubtful We could scarcely conceive that such a h and would shuffle a deck of cards, or engage in other doubtful practices. The blood on the great toe will prevent a certain motion of the feet when hearing a certain class of music, and will prevent the making of “many crooked paths” and running into “by and forbidden paths.” It means “straight paths” for the feet.
4. But in addition to all the foregoing, Moses must take the anointing oil, and pour it upon his (Aaron’s) head, and anoint him” “And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.” (Ex. 29:7; Lev. 8:12.) This oil is emblematic of the Holy Spirit. It was said concerning Jesus, “The Spirit of the Lord God is upon Me, because the Lord hath anointed me to preach,” etc. So we, too, should be anointed. “Now He which * * * hath anointed us, is God.” (II. Cor. 1:21.) “The anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him. (I. John 2:27.) We see that the anointing here referred to has intelligence — teaching us — and so undoubtedly refers to the Holy Spirit.
Seeing that no one could enter into that “secret place of the Most High” — “the holiest of all” excepting those who had been thus separated from the world, were washed and outwardly clean, put on the garments of consecration, and then had the blood and oil applied we may safely conclude that none can enter today but those who have the spiritual experience this ceremonial preparation signifies. And these are the exact steps that bring the individual into the gracious experience known as entire sanctification, or heart holiness. They who dwell in this “secret place of the Most High, shall abide under the shadow of the Almighty,” and have all the blessedness of this 91st Psalm.