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God Dwells with Us: Temple Symbolism in the Fourth Gospel (Scripture) Paperback – March 1, 2001
Purchase options and add-ons
- Print length268 pages
- LanguageEnglish
- PublisherMichael Glazier
- Publication dateMarch 1, 2001
- Dimensions6 x 0.61 x 9 inches
- ISBN-100814659527
- ISBN-13978-0814659526
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- Lowest Pricein this set of productsThis item:God Dwells with Us: Temple Symbolism in the Fourth Gospel (Scripture)Paperback
- Most purchasedin this set of productsJohn 1–10 (Volume 44) (Wisdom Commentary Series)Mary L. Coloe PBVMHardcover
- Highest ratedin this set of productsDwelling in the Household of God: Johannine Ecclesiology and SpiritualityMary L. Coloe PBVMPaperback
Editorial Reviews
Review
This perceptive study takes readers into the heart of John's gospel by focusing on a cluster of its major symbols. Sanctuary images offer engaging perspectives on Christ's incarnation, death and resurrection, and on life within the Christian community. Drawing together the gospel's varied symbols for God's dwelling place, this book shows how the ancient scriptures point to God's abiding presence.Craig R. Koester, Luther Seminary, St. Paul, Minnesota
Dr. Coloe has written a much-needed and welcome study of the temple theme in the Fourth Gospel. Her work is meticulous and comprehensive, exploring the symbolism with sensitivity to its narrative and theological framework. At times, it is challenging and provocative, inspiring the reader with new insights into the temple imagery of this Gospel. The result is an illuminating study of a neglected and critical aspect of Johannine theology.Dorothy Lee, Queens College, Australia
. . . a lucid exposition of a major New Testament theme and an excellent illustration of how narrative works as theology. No library supporting Gospel study should be without it.Theological Studies
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- Publisher : Michael Glazier (March 1, 2001)
- Language : English
- Paperback : 268 pages
- ISBN-10 : 0814659527
- ISBN-13 : 978-0814659526
- Item Weight : 14 ounces
- Dimensions : 6 x 0.61 x 9 inches
- Best Sellers Rank: #1,093,328 in Books (See Top 100 in Books)
- #1,772 in Christology (Books)
- #1,875 in New Testament Criticism & Interpretation
- #2,405 in Christian Meditation Worship & Devotion (Books)
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The book is rich with insights like these. There are, however, two principal flaws I would draw attention to. First, Coloe's chapter on the temple of God in the Old Testament contains virtually no comment on the polyvalent symbolism flowing through the texts of the Old Testament. Instead, she repeats the pedantic speculations of Old Testament scholars who see the Pentateuch and the Pentateuch's vision of the tabernacle as a contradictory mess. In fact, attention to intertextuality and symbolism in the Pentateuch, not unlike that attention Coloe pays to John's Gospel, easily resolves the great majority of these alleged contradictions. Are we really to believe that the "redactor" placed three starkly contradictory sanctuaries in precisely the same context? It is much more likely that modern scholars are incorrect. Furthermore, Coloe is a Catholic nun, and this sort of nonsense is altogether ruled out by the doctrine of Scripture set forth by Dei Verbum.
The second flaw of the book is Coloe's attempts to link John's Gospel with a hypothetical "Johannine community" formed after the fall of the Temple. She argues that the intense focus on the Temple throughout John is rooted in the need to reinterpret the nature of the Temple after the fall of the stone Temple. Yet, as Coloe acknowledges, Paul's theology of the Temple is virtually identical as John's, and he indisputably wrote before AD 70. A better explanation for the focus on the Temple in John is actually that John's Gospel is written shortly before AD 70, and it was issued together with the book of Revelation, which is a prophecy of the fall of Jerusalem (Babylon the Great) at the climax of the Apostolic Age. This context better explains both the concern with the Temple and the debates between Jesus and the Jews throughout John. The years 60-70 constitute the final chance for Jewish readers to place their lot with the new covenant, not the old covenant about to pass away.
Despite these important flaws, Coloe's book is sure to provide much food for thought for those readers interested in inhabiting the mind of the Apostle John as he composed this most beautiful of books.
1) to show how the Jewish temple, as the dwelling place of God, points to the identity and role of Jesus, and
2) to show how the Temple symbolism is transferred from Jesus to the Christian community.
After the Romans destroyed the Temple in 70 AD., the Pharisees believed God could be encountered through the Torah, while Christians looked to encounter God through Jesus. While on the earth, Jesus was seen, heard, and touched (I Jn 1:1).
IT IS FINISHED
John 1:1-18, the revelation of God through Christ, parallels the creation account of Gen 1:1 - 2:4a, with one exception. The creation account concludes with the Sabbath, God having finished His work of creation, while John's prologue has no seventh day. This is because Jesus was sent to finish the Father's work (Jn 4:34), which He did when He cried aloud on the cross, "It is finished" (Jn 19:30). God's work of salvation is now finished, and the Sabbath that begins after Jesus' death is the Sabbath of eternal rest.
The τετέλεσται of Jn 19:30 uses the same verb form (τελέω = teleo) that the LXX version uses of Genesis to announce the completion of God's creative work.
THE WORD BECAME FLESH
"And the Word became flesh and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth" (Jn 1:14).
"That which was heard from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands" (1 Jn 1:1). In other words, reliable witnesses!
The "glory" of the Word (Logos) now becomes accessible to human sensory experience, something Moses desired but was denied by God. "Then Moses said, 'I pray You, show me Your glory!'...But He said, 'You cannot see My face, for no man can see Me and live!'" (Ex 33:18,20).
The nature of this "glory" is the intimate relationship between Father and Son. We, too, can have this same intimacy with the God the Father through faith in His Son. It is God's gift!
"But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (Jn 1:12).
GOD'S DWELLING PLACE IN ISRAEL
When the Israelites wandered in the desert for forty years, God associated three objects with His presence – the Ark of the Covenant, the Tent of Meeting, and the Tabernacle.
THE ARK IS ADDRESSED AS "YAHWEH"
"Whenever the ark set out, Moses would say, 'Rise up, O Lord! And let Your enemies be scattered, and let those who hate You flee before You.'
When it came to rest, he said, 'Return, O Lord, to the myriad thousands of Israel.'" (Num 10:35,36).
When the Ark is not with the people, Moses said, "Do not go up, or you will be struck down before your enemies, for the Lord [referring to the Ark] is not among you" (Num 14:42).
THE TENT OF MEETING
"Now Moses used to take the tent and pitch it outside the camp, far off from the camp; he called it the tent of meeting. And everyone who sought the Lord would go out to the tent of meeting which was outside the camp...When Moses entered the tent, the pillar of cloud would descend and stand at the entrance, and the Lord would speak to Moses" (Ex 33:7,9).
God did not dwell inside the tent. He appeared outside at the entrance and spoke to Moses, who was inside the tent.
Neither the Ark nor the Tent of Meeting were conceptualized as God's CONTINUAL presence. Rather, God would temporarily appear as He pleased.
JERUSALEM
After David captured Jerusalem, he retrieved the Ark from Baale-judah (2 Sam 6). David's son, Solomon, builds a temple in Jerusalem to house the Ark. He places it in the Holy of Holies where God takes up residence.
It was God's decision to locate His presence in Jerusalem.
"For the Lord has chosen Zion;
He has desired it for His habitation:
'This is My resting place forever;
Here I will dwell, for I have desired it.'"
(Ps 132:13-14)
THE FEAST OF TABERNACLES (BOOTHS)
The Feast of Tabernacles was a harvest celebration in which the Jews slept in booths made of myrtle, willow, and palm branches to recall Israel's forty year sojourn in the wilderness. Yahweh was their warrior who had defeated Israel's enemies at the Red Sea. God manifested His presence in theophanies in which He appeared to Israel as a cloud, smoke, fire, thunder, and earthquake. The Ark was the prime symbol of Yahweh leading Israel to its victories.
THE TEMPLE AS A HOUSE OF PRAYER
The Temple is a place where God hears our prayer.
Solomon prayed,
"But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot You, how much less this house which I have built.
Have regard to the prayer of Your servant...that Your eyes may be open toward this house day and night, toward the place of which You have said, 'My name shall be there,' to listen to the prayer which Your servant shall pray toward this place.
Listen to the supplication of your servant and of Your people Israel, when they pray toward this place; hear in heaven Your dwelling place; hear and forgive" (1 Kgs 8:27-30).
God responded to Solomon's prayer,
"I have consecrated this house which you have built and put My name there forever; my eyes and my heart will be there for all time" (I Kgs 9:3).
GOD'S NEW COVENANT
The old covenant through Moses and David was symbolized by the Ark and the Temple.
The new covenant through Jeremiah and Ezekiel was symbolized by the human heart.
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes...so you will be My people, and I will be Your God" (Ezek 36:26-28).
THE NEW TEMPLE OF CHRIST'S BODY
"Jesus answered them, 'Destroy this temple, and in three days I will raise it up.' The Jews then said, 'It took forty-six years to build this temple, and You will raise it up in three days?' But He was speaking of the temple of His body. So when He was raised from the dead, His disciples remembered that He had said this" (Jn 2:19-21).
JESUS CLEANSES THE JERUSALEM TEMPLE
"In the Temple He found those who were selling oxen and sheep and pigeons, and the money-changers, at their business. And making a whip of cords, He drove them all, with the sheep and oxen, out of the Temple; and He poured out the coins of the money-changers, and overturned their tables. And He told those who sold the pigeons, 'Take these things away; you shall not make My Father's house a house of trade.' His disciples remembered that it was written, 'Zeal for Thy house will consume Me.'" (Jn 2:14-17)
1) Money-changers were needed so people could pay their annual Temple tax in Tyrian coinage which did not offend the Jewish Law, as Roman coins did with their effigy of the Emperor (the Romans occupied Israel at that time). The Temple tax paid for the twice-daily required sacrifice of lambs which Israel was commanded by God to offer as tamid = continual, perpetual offerings.
"Now this is what you shall offer on the altar: two one-year-old lambs each day, continuously" (Ex 29:39).
"And you shall take the atonement money from the people of Israel, and shall appoint it for the service of the tent of meeting; that it may bring the people of Israel to remembrance before the Lord, so as to make atonement for yourselves" (Ex 30:16).
2) Gentiles could pray to God in His temple.
Mark 11:17 says, "Is it not written, 'My house shall be called a house of prayer for all the NATIONS [Gentiles]?' But you have made it a robbers' den."
In Isaiah 56:6-7, God promised obedient Gentiles that they could come into the outer court of His temple and pray to Him.
"Also the foreigners who join themselves to the Lord, to minister to Him, and to love the name of the Lord, to be His servants, every one who keeps from profaning the sabbath and holds fast My covenant; even those I will bring to My holy mountain and make them joyful IN MY HOUSE OF PRAYER. Their burnt offerings and their sacrifices will be acceptable on My altar; for My house will be called a house of prayer for all the peoples."
3) By allowing the court of the Gentiles to become a noisy, smelly marketplace filled with oxen and sheep, the Jewish leaders were interfering with God's way for the Gentiles to pray to Him.
4) Jesus refers to the Temple as "My Father's house," claiming a unique filial relationship with God.
The Jews overlook these words, asking Him by what authority He cleanses the Temple. He is God's Son cleansing the misuse of God's house.
The author proposes that Jesus emptying the Temple symbolizes that a building is no longer required to be in God's presence because GOD DWELLS IN THE VERY BODY OF JESUS HIMSELF (Jn 1:14).
The author also points out that the Jews, in turning the court of the Gentiles into a marketplace, were in the process of destroying their own Jerusalem Temple, just as they would soon try to destroy the true temple of God, THE BODY OF JESUS.
JESUS IS LIVING WATER and THE MESSIAH
In John 4, Jesus meets a Samaritan woman at Jacob's well.
This story answers two questions:
Who is Jesus? (The Messiah)
Where can people worship God? (Any where, if they believe in Christ)
"Jesus answered and said to her, 'Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life'...
The woman said to Him...'Our fathers worshiped in this mountain, and you people [Jews] say that in Jerusalem is the place when men ought to worship.'
Jesus said to her, 'Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father...But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth'...
The woman said to Him, 'I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.'
Jesus said to her, 'I who speak to you am He.'" (Jn 4:13-26)
JESUS IS THE NEW TEMPLE (DWELLING PLACE) OF GOD
1. God visited us in the human being called Jesus, who was both fully God and fully human.
"...the Word was God....And the Word became flesh, and dwelt among us" (Jn 1:1,14).
2. God dwelled in the Old Testament temple, until Jesus came. Then God dwelled in Jesus.
"He was speaking of the temple of His body" (Jn 2:21).
3. Jesus gives eternal life, which only God can give.
"...the water that I will give him will become in him a well of water springing up to eternal life" (Jn 4:14).
4. Jesus was sent by the Father, and came in His name.
"The Father has sent Me...I have come in My Father's name"" (Jn 5:36, 43).
5. Jesus gives us living water (the Holy Spirit).
"he who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.' But this He spoke of the Spirit, whom those who believed in Him were to receive" (Jn 7:38-39).
(for example, Isaiah 44:3 "I will pour out water on the thirsty land and streams on the dry ground; I will pour out My Spirit on your offspring.")
During each morning of the seven-day Feast of Tabernacles, a procession of priests would draw a flagon of water from the Pool of Siloam and march it with great solemnity back to the Temple. They would pass through the Water Gate, cited in Ezekiel's vision of the eschatological Temple (Chap 47), where waters flow from the Divine Presence out into the lands bringing life and healing. On reaching the Temple altar, the priest would circle the altar and then ascend the ramp to it. On the altar were two silver bowls, one for water and one for wine. The bowls were pierced, allowing the libations to flow onto the altar then down into the deep reservoirs below the Temple. On the seventh day, the priests circled the altar seven times.
It was on the last day of this Feast of Tabernacles that Jesus taught in the temple (Jn 7:14) that He would give "living water" (the Spirit) to those who believe in Him. This meant that the water running down the Temple altar was only a symbol of life, but did not actually give life, as He did.
6. Jesus is the Light of the world (Jn 8:12).
At the Feast of Tabernacles, they lit four 75-feet high menorahs in the Temple area to remind them of the pillar of fire by which God guided them in the wilderness.
It was also on the last day of this feast, when all the menorahs had been extinguished, that Jesus declared He was the Light of the world!
7. Jesus existed before Abraham.
"Your father, Abraham, rejoiced to see My day, and He saw it and was glad...
Truly, truly, I say to you, before Abraham existed, I AM" (Jn 8:56,58).
8. Jesus is one with the Father.
"I and the Father are one" (Jn 10:30).
"The Father is in Me, and I am in the Father" (Jn 10:38).
9. Jesus is the good Shepherd who lays down His life for the sheep (Jn 10:11).
The Shepherd image was first applied to God (Gen 48:15). The promised Messiah was going to be a Shepherd-King who would feed His flock and lead them to rest (Ezek 34:11-15).
10. Jesus can be identified through the works He has done (Jn 10:25,32,37).
He healed a man who had been lame for 38 years (Jn 5:8,9), fed 5,000 people from 5 loaves of bread and 2 fish (Jn 6), and healed a man blind from birth (Jn 9:7).
IN MY FATHER'S HOUSE ARE MANY DWELLING PLACES (John 14:2)
[NOTE] The author takes the point of view that Jesus is not referring to rooms or mansions in heaven, but types of dwelling-relationships.
1) The mutual indwelling of the Father and the Son.
"Do you not believe that I am in the Father, and the Father is in Me?" (Jn 14:10)
2) The Holy Spirit dwelling in believers in Christ.
"the Spirit of truth....He abides with you and will be in you" (Jn 14:17).
3) The Father and Son dwelling in believers.
"If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him" (Jn 14:23).
4) Jesus dwelling with His disciples.
"These things I have spoken to you while abiding with you (Jn 14:25).
BELIEVERS IN CHRIST ARE ALSO THE DWELLING PLACE OF GOD
After the Romans destroyed the Jerusalem Temple in 70 AD, Jews looked to their Torah as a means of making atonement. However, Jewish believers in Christ looked to the body of believers in Christ as the dwelling place of God.
The night before He died, Jesus told His disciples why He had to go away.
"It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you" (Jn 16:7).
"Do you not know that you are God's temple and that God's Spirit dwells in you?...God's temple is holy, and you are that temple" (1 Cor 3:16,17).
"Do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? (1 Cor 6:19)
"We are the temple of the living God; as God said, 'I will live in them and walk among them, and I will be their God, and they shall be My people'" (2 Cor 6:16; Lev 26:12; Ezek 37:27).
"In Him [Christ] the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together in the Spirit into a dwelling place for God" (Eph 2:21).
WHAT DOES THE HOLY SPIRIT DO IN BELIEVERS?
1. He is with us forever (Jn 14:16).
2. He will teach us all things (Jn 14:26).
3. He will remind us of all of Christ's teachings (Jn 14:26).