Sacred Space in the Bible

"Sacred Space in the Bible"," The same understanding of sacred space is also apparent in the New Testament where the relationship is between God and 'spiritual Israel', through the person of Jesus Christ (Galatians 3:29).
 If it is the relationship Between God and his chosen people which constutes sacred space, then the rest of mankind who live outside a relationship with God also live beyond the boundary of sacred space and are therefore in profane space.
 Outside of the circle of God's people (sacred space) are the rest of mankind (profane space).

In both the Old and New testaments this relationship between God and his people is founded on a covenant, which is basically a contract, or mutual agreement, between two parties.
 The garden of Eden can be seen to correspond with the above model of sacred space, with both Man and Woman living within its boundaries, in a harmonious relationship with their Creator.
 When Adam and Eve disobeyed the command, the arrangement was nulified and they were both driven outside the garden into profane space, into a world of death (3:17) that was never meant to be, and no longer in a perfect relationship with God (Genesis 3).


In the Jewish scriptures, the call of Abr(ah)am illustrates the transition from sacred to profane space.
 According to a certain Jewish commentary on the Pentateuch, this separation was necessary for reasons of spiritual cleanliness
The most memorable account in Biblical history, concerning a transition from the profane to the sacred, has to be the story of the Exodus of the Israelites from Egypt.
 The Israelites, as Gods chosen people, passed through the Red Sea (a kind of mass baptism) to safety, whereas, when the Egyptians attempted to cross over the Red Sea they all perished (Exodus 14:26-30).

From the Red Sea the Israelites were led to another area of sacred space at the foot of Mount.
 Again, the sacred can be seen as destructive.
 Also, the Israelites must be ritually clean before they can approach the sacred area.
 The people must wait outside the boundary of the mountain in profane space until they are ritually pure (Exodus 19:10-11, 14), only then are they permitted to cross the boundary into sacred space.
 Entrance into this sacred space is regarded as "meeting with God" (Exodus 19:17), further illustrating that a relationship between God and mankind is something that takes place within sacred space, in one form or another.
 The twelve tribes were arranged around the Tent of Meet where God had made his dwelling (Exodus 25:8; 40:34).
 The high priest of Israel was alone permitted to enter the Holy of Holies, and then, only once a year when he would sprinkle blood over the cover of the Ark, making atonement for the sins of Israel (Leviticus 16).
 The Tabernacle, especially the Holy of Holies, corresponds with the sacred space of the inner circle, the surrounding camp fits with the sacred space of the outer circle, while the profane area, the Desert widerness, lies outside the boundary sacred space.

In the New Testament, the above model of sacred space as a God-centered sacred area remains conceptually the same, although there is no specific sacred geographical location such as that at Mount Sinai or the Temple of Jerusalem.
 It is now Jesus, as God incarnate who occupies the inner circle, and is the center of attention relative to the Lord God of the Old Testament (Psalm 141:8: Hebrews 12:2; Philippians 2: 9-11).

The kingdom of God, which is connected with both heaven and earth (Matthew 6:9; 16:18; 18:18) also conforms to the same model of sacred space.

The final description of God's Kingdom is found at the end of the book of Revelation.
 21:3

Again we have a clear representation of sacred space as an area of relationship between God and his people.

 Outside the city wall, in profane space, are all those who do evil and are excluded from the sacred space of God's kingdom (21:8; 22:15).