`Let nothing be done through strife or vain -glory; but in lowliness of

mind let each esteem the things of others of more importance than their own.

Look not every man on his own things, but every man also on the things of

others.  Let this mind be in you, which was also in Christ Jesus' (Phil. 2:3

-5 author's translation).

Finally, the whole of the Christian life is summed up in the one

attitude of looking:

`For the grace of God that bringeth salvation ... teaching us that ...

we should live ... looking for that blessed hope' (Titus 2:11 -13).

This attitude of heart is the most effective antidote to the

attractions of the world and of the flesh.  To be taken up with the heavenly

city makes the sojourning in tents and the pilgrim pathway endurable and

preferable to all that the present life can offer in exchange.  When we are

told that Moses thus reacted, it was because he had respect (he looked away,

apoblepo) unto the recompense of the reward.

These few and simply written notes are but straws that indicate the

direction of the current.  They are not intended to be exhaustive, but just

pointers to help those who may respond to seek for themselves and then be

blessed in teaching others.  In all this emphasis on seeing and looking, one

feature remains dominant and constant.  Every text brought forward ranges

itself on the side of the Baptist and says `Behold the Lamb of God'.

Temple.  It is important that we observe the distinction that the two Greek

words translated `temple' indicate.  Hieron, a sacred place associated with

the office of a priest hiereus.  `Hieron is used of the whole compass of the

sacred enclosure, including the outer courts, porches, and all the other

subordinate buildings appertaining to the Temple' (Dr. Bullinger's Lexicon).

Naos on the other hand, derived from naio `to dwell', refers properly to the

innermost shrine of the temple.  The veil that was rent was before the naos

(Matt. 27:51); it is this word which is used by Stephen (Acts 7:48) and Paul

(Acts 17:24), and in Acts 19:24 naos is translated `shrine'.  When Paul

speaks in Ephesians 2:21 of the church under the figure of a temple, it is

this, the innermost shrine, not the whole of the sacred building to which he

refers.  In one passage, namely Luke 11:51, the word translated `temple' is

oikos a house.  The structure of Ephesians (see Ephesians1), places the

Temple `fitly framed together' (Eph. 2:21) in structural correspondence with

the Body `fitly joined together' (Eph. 4:16).  For sidelights on this theme,

see the article entitled House2 which contains an exhibition in outline of

the inter -relationship of Israel's spiritual history with their attitude to

the Temple as the house of God.

We have dealt with the prayer `lead us not into temptation' under the

heading of Lord's Prayer2, and at the moment we are not concerned with

temptation in general, or with the temptation in the wilderness (Matt. 4),

but with the specific reference in Hebrews 4:15 where we read that Christ was

`tempted in all points like as we are'.  How are we to interpret the words

`in all points'?  How are we to understand the sequel `yet without sin'?  How

does this passage influence our understanding concerning the sinlessness of

the Man, Christ Jesus?