Faith

THE REALIZATION OF THE HEAVENLY TEMPLE IN JOHN’S GOSPEL:JESUS AND THE SPIRIT

/ josephrgreene / Leave a comment

Although my Ph.D. dissertation has been developed into a few journal articles, I share it in its full, original form here. My hope is that it helps someone in their research or provokes thought on the subject. Here is the abstract, with the full pdf below:

ABSTRACT: This dissertation seeks to demonstrate that the Gospel of John’s “temple replacement” theme is more accurately described as a “heavenly temple realization” theme. When examined through the lens of Johannine pneumatology, Jesus comes into focus as the realization of the heavenly temple.
Many first-century Jews believed that the true temple was located in the heavens. The Jerusalem temple was considered an earthly focal point of that heavenly reality. The eschaton would realize the heavenly temple on earth, and from this new temple would flow a world-wide restoration. In the post-A.D. 70 shadow of the destroyed temple, the Fourth Evangelist described Jesus as the embodiment of this heavenly/eschatological reality. While the destruction of the second temple removed a man-made gateway to heaven, Jesus’ removal to heaven (or “glorification”) was a return to his original heavenly habitation. From heaven, the eschatological Spirit would flow from the exalted Jesus to the people of his name. Jesus embodied the more transcendent reality of the heavenly temple, and his return to heaven occasioned an expanded and internalized realization of God’s presence through the renewing Spirit. In order to substantiate the above position, this dissertation adopts a biblical-theological approach to the Fourth Gospel and treats the canonical text in its final form as the primary source. Although the presence of the temple and Spirit themes will be demonstrated from the text itself, many secondary works also will be utilized as stepping stones from which these recognized themes will be given greater definition. Such a reading will not read greater definition “into” the text but rather read the themes in light of the religious/cultural context of the literary work.
The literature of the Second Temple period will serve as the primary-source window into the religious/cultural context of John’s Gospel. From the OT and Second Temple literature, this dissertation will establish: (1) the ubiquity of the concept that an earthly temple was a gateway to the true heavenly temple; and (2) the expectation for Yahweh’s renewed presence with an eschatological temple from which restorative waters would flow throughout the earth. In addition, the eschatological temple was expected to realize something of the true heavenly temple. (3) The Spirit was a common depiction of Yahweh’s presence among his people, in the temple, and in the eschaton. (4) Many expected the Spirit to accomplish an intensified and expanded eschatological renewal in God’s people that would spread to the nations. (5) The Spirit-filled Messiah would usher in this eschatological age. By establishing the widespread occurrence of the above antecedents, John’s utilization of these concepts becomes more historically probable. In his presentation, the Fourth Evangelist combines these antecedent notions and makes implicit connections explicit. John’s ultimate goal in utilizing these concepts is to urge belief in Jesus as the Messiah, the Son of God (John 20:31). For John, all the eschatological promises are focused upon Jesus the Messiah. Jesus is the eschatological center in heaven, from whom flows the living water of the Spirit. In addition to the OT and Second Temple literature, John’s temple realization theme shares affinity with other NT writings. Revelation 21:22 describes the Lamb himself as the new temple in the eschaton. Other NT texts demonstrate the early and prevalent belief in the Messiah seated at the right hand of God’s heavenly throne as well as the belief that the Messiah would be the one who pours out the Spirit. The Fourth Evangelist simply pulls the eschatological promise of the new temple into the Messiah’s résumé since the eschatological temple is expected to be the source of renewing waters.
When the Fourth Gospel is read in light of these recognized concepts, John’s literary presentation argues that he incorporated and developed the above ideas into a heavenly temple realization theme. A careful reading of John’s Gospel demonstrates the validity of the thesis. In the Book of Signs, the framework for a heavenly temple realization theme is set in the prologue, which prepares the reader to understand the Jesus story within a heavenly framework. Within this heavenly framework, John’s presentation progresses from Jesus as the tabernacle (1:14), to the new Bethel (1:51), to the temple (2:21), to Jerusalem being obsolete as the sole place of worship (4:21), and then to Jesus as the eschatological temple from whom flows the promised Spirit (7:37–39). The Spirit-streams do “not yet” flow until Jesus returns to his heavenly glory. At that time, the eschatological water of the Spirit would be given—the efflux of the heavenly temple would flow throughout the earth via “those who believed in him.” John 11:48–52 provides a final ironic treatment of the Jerusalem temple, reinforcing that Jesus has fulfilled the temple and its cult. Those who believe in Jesus will be gathered together as the messianic children of God with the Messiah himself as the new cultic center.
John weaves his story such that Jesus fulfills the temple in the first half of his Gospel and the corollaries of that are spelled out in the second half as Jesus prepares the community for his departure. In the second half of John’s Gospel, the temple theme recedes because it is a type that supports Jesus’ identity. The type has given way to reality, and that heavenly reality is the personal presence of the glorified Son. The reality of the personal presence of the Father and Son is mediated to the community through the Spirit. For this reason, the Spirit grows more personal and significant in the Book of Exaltation. From heaven, the Son sends the Spirit-presence who is no longer a cultic manifestation as much as a realization of the familial presence of Father and Son. Temple imagery has been eclipsed by relational imagery signaling a true realization of the Father’s personal presence to his children. This language dominates the Farewell Discourse and its Paraclete passages. The glorified Jesus sends the Spirit Paraclete to realize the heavenly realities in the community. The messianic community then is tasked with testifying and spreading these heavenly truths throughout the world (20:21–22).
Throughout John’s Gospel, several interwoven themes and terms support a heavenly realization theme. For instance, the Fourth Evangelist applies “glory, presence, and name” terminology to Jesus throughout his Gospel, first in temple imagery and then in personal imagery. In the Farewell Discourse this terminology is used to describe the glorified Jesus realizing the divine presence in, and through, the disciples. The occurrence of this terminology supports a heavenly temple realization theme, especially in combination with the themes related to Jesus’ origin and return to heaven. Jesus’ return to heaven, “from above/heaven,” “ascending/descending,” and “sending” themes consistently set Jesus’ identity and origin in the heavens. Because these themes also assume that Jesus will continue a ministry that spans from heaven to earth, they offer collaborating support for Jesus realizing heavenly realities.
Johannine dualism and eschatology also cohere with a heavenly temple realization theme. Jesus bridges the dualistic divide between heaven and earth to realize presently eschatological blessings. These blessings include the renewing waters of the Spirit flowing from Jesus, the heavenly temple.
The dissertation’s reading of the temple and Spirit themes in John’s Gospel provides an original and coherent understanding of these themes firmly based in the historical/religious context of the Fourth Evangelist. The data from the Second Temple period, combined with the Fourth Evangelist’s own pneumatological presentation, argue that John’s temple replacement theme is described more accurately as a heavenly temple realization theme.

Greene, dissertationDownload

Simeon’s Story: An exegetical retelling of Luke 2:25-39.

/ josephrgreene / Leave a comment

Preachers often assume that an exegetical presentation of a text requires the typical sermon format. However, one can present the meaning of a text, along with its historical and literary context, in other formats. Below is an example of an one person exegetical drama from the perspective of Simeon. You will notice that a lot of historical context is woven into Simeon’s speech as well as references to the most likely Old Testament allusions. Care was also taken to emphasize Luke’s most likely purpose in including the Simeon pericope in his Gospel.

The hermeneutical task includes presenting a text in a way that hearers can understand and apply. Certain hearers are better able to hear and apply a first-person presentation of an exegeted text. When preachers vary their presentation, they are more likely to reach a broader spectrum of listeners. I hope you find the following presentation of Luke 2:25-39 helpful to your preaching.

Simeon’s story. A historically based, first-person retelling of Luke 2:25-39

 As I look back on my life, I see it has been a life of waiting. Even as a child, my father and I would scan the western horizon for clouds as we waited for the spring rains to refresh the land. He would say, “Simeon, don’t let the wait for rain dampen your spirits.” He told me that every new generation of Israelites must learn to wait on God. Our God announces something through his prophets, and it might take centuries for God’s promises to be fulfilled-but our God keeps His promises. Our ancestors waited in Egypt for 400 years before God raised up Moses to deliver them from slavery. My father assured me that one day God would send a savior whose kingdom will never end. He said, “The prophets have predicted it, so we can count on it. Until then we wait for God’s kingdom, and we don’t settle for a man-made substitute.”  

I later understood that my father was speaking about the Jewish Hasmonaeans who claimed to be God’s chosen rulers. When I was a boy, Israel was actually independent. After the Maccabean revolt threw off foreign rule, many thought that the prophecies of restoration were fulfilled and the wait for Israel’s golden age was over. But eventually the Jewish kings were not much better than foreign ones, and infighting caused them to invite the Romans to come help. The problem is when the Romans help, they help themselves to whatever is best for Rome. When I was a young man just starting on my own, the Romans marched into Jerusalem. We are still waiting for them to leave.

After years of Roman occupation my cousin got tired of waiting. He joined a group of zealots that planned to take Israel’s salvation into their own hands. The Romans heard about the group and crucified them all before they even had a chance to raise their swords in battle. No, only God can bring lasting deliverance. Decade after decade I prayed that God would send the promised Messiah to shine His glory throughout the world and to restore our land.  Of course, there were many pretenders who tempted us to think our wait was over – for instance the current king, Herod.  He convinced the Romans to install him as our local “Jewish” king (Herod is from Idumea not Israel). Herod craftily pitches himself as a new Solomon. He is re-building the Jerusalem temple so that it is even bigger than Solomon’s. Herod wants people to think he is some sort of savior, but he only uses our faith to get popular support. Herod is just another human pretender – a self-obsessed Roman puppet that will cling to power at all costs. Men like Herod made me long for God to fulfill His promises even more.

All my life I waited for God to send a savior as the prophets foretold. I was not just praying for an end to political pain, but personal pain. I have outlived so many of my family members, even some of my grandchildren. My family and I have suffered from drought, hunger, theft, violence, and death. Countless nights I have prayed Psalm 13, “How long, oh Lord will you forget us forever.” My lament was not because I didn’t believe, but because I knew God as gracious and merciful, slow to anger and abounding in steadfast love. I trusted in the promises He made, so I continually and fervently prayed. Decade after decade I waited faithfully, following what I knew God wanted in my life each day. Faith is not just knowing the prophecies but acting right every day. In my daily life I sought to love my neighbor, to give to those in need, and to point people to God. Every day I tried to live faithfully and expectantly in the waiting. 10 years turned to 20, 20 turned to 30, 30 turned to 40.

Finally, God spoke! The Lord revealed that I would not die until I saw the Lord’s anointed! How did he speak? I didn’t hear an audible voice, but as I read through Isaiah’s prophecies of redemption, the Spirit filled me with a conviction that I would see this Messiah with my own eyes! I had a renewed purpose. I was to be a watchman who waits for this King so that I can announce His arrival! I constantly told people that He was coming soon. I continued praying that I would remain watchful and in God’s will. The Spirit of the Lord was upon me. Yet many more months passed and the Lord’s anointed still didn’t arrive. I experienced more heartaches and more injustice from worldly rulers. I prayed as I had for many years, but with an increased urgency: “Lord, how long? I am getting so old; my body is wearing down. More loved ones have died. How much longer? Nevertheless, I trust you, Lord.”  More waiting.

Then last week, the Savior arrived! The Spirit impressed upon me to go to the temple immediately. I went as quickly as these old bones would take me, but I felt a renewed strength as if I was soaring on the wings of eagles (and I certainly was sore the next day). I waited at the gates of the temple, scanning the crowds of worshippers. I prayed that the same Spirit who directed me there would direct me to the right couple.

I noticed a rather plain looking couple carrying an infant. The father had 2 turtledoves- the offering for purification after childbirth that Moses directed in Leviticus. Leviticus actually called for an offering of a lamb and a turtledove. However, the poor could substitute another turtledove for the lamb. The woman looked so young, still in her teens. Just as my eyes were about to move on from this plain, poor couple, I was overwhelmed with the Spirit. This was the one I had been waiting for! I called to the couple, “Wait, let me see your child!” The couple was somewhat startled, but the young woman tilted the infant towards me and said, “This is Jesus. We have come to dedicate him to the Lord our God and give the purification offering.”  His name was Jesus, which means “Yahweh saves”! Here was the savior, and the salvation, we had waited for. The prophecy and my purpose were fulfilled. I said to the couple, “Let me bless this child!” I took this child in my arms and said: “Lord, now you are letting your servant depart in peace according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.”

My mind was overflowing with Isaiah the prophet’s words, which were being fulfilled right in front of me! Almost any scripture from the last third of the scroll seemed relevant to the moment, but one that I have written to keep by my heart is this: “The voice of your watchmen—they lift up their voice; together they sing for joy; for eye to eye they see the return of the Lord to Zion. Break forth together into singing, you waste places of Jerusalem, for the Lord has comforted his people; he has redeemed Jerusalem. The Lord has bared his holy arm before the eyes of all the nations, and all the ends of the earth shall see the salvation of our God” (Isaiah 52:8-10). It was not just the prophetic words of Isaiah that were being fulfilled, but the Lord’s personal word to me that I would not die until I saw the Lord’s Christ.

One day this child will set the captives free, restore sight to the blind, and invite people to repent and enter God’s kingdom! This invitation will not just be to my people; the Messiah will be a light to all nations. Indeed, the Lord God promised our father Abraham that all the nations would be blessed through his descendants. We children of Abraham were not only meant to share in God’s glory ourselves but share it with the nations. Although we have failed at that task many times, the Lord himself is seeing His plan through. This child will bring the light of God to the world and restore the glory of God to Israel. Joy to the world, the Lord has come!

Mary and Joseph marveled, and I pronounced a blessing upon them as well. As I handed the child back to his mother I looked into her eyes (such strong eyes for such a young women) and even more prophetic scriptures flooded my mind. The Lord’s Messiah will bring salvation and restoration, but true restoration requires removing that which is against God. Isaiah spoke of the Messiah as a suffering servant who would take on sin. As this servant takes on that which is against God, he would suffer rejection and even death. This young woman would experience not just the joy of God working through her son, but the sorrow from those who will oppose Him. The prophetic words came out of my mouth before I even realized it: “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”

Just as salvation is centered on this child, this child himself would be the decision point that reveals people’s hearts towards God. God’s purposes will not be universally supported; they will also be opposed. Mary’s son will be the corner stone of God’s kingdom that some builders will reject. My people have a long history of rejecting God’s covenant gifts, and it will be no different in the messianic age. Conflict will arise that will not only expose the hearts of people, it will pierce the heart of this strong, but young mother.  

My somber realization was quickly overshadowed by the arrival of Anna, the daughter of Phanuel of the tribe of Asher-a prophetess. Since before Herod even started rebuilding the temple, Anna was a fixture in the temple courts, praying and fasting for the redemption of Jerusalem. When I first met Anna, I asked her about her frequent fasting. She said, “I am a weak widow with no worldly power. Fasting is a type of protest that something is not right. When I fast and pray, I am calling on the power of heaven to come and fix what is not right. I cannot save anyone from the injustice and pain of the world, but God can.” God heard Anna’s pleas, and He often spoke a prophetic word through Anna. Sometimes she would proclaim that God’s redemption was coming and call us to repentance. On that day, the Spirit spoke the same thing to Anna as He spoke to me – your wait is over. Anna joined me in giving thanks to God and witnessing “to all who were looking forward to the redemption of Jerusalem”. Anna and I were the 2 witnesses that God brought together that day to proclaim and celebrate that the wait for the Savior was over!

I don’t know exactly what will happen as this child grows. I do know he will expose the hearts of many. If Herod finds out, his jealous heart will seek this child’s life. Because of opposition, pain and conflict will continue for a time. While I won’t be around to see exactly what the next step will look like, this child is another reminder that God keeps His promises every step of the way. We can wait on him for the next step.  Even if the wait has been long and full of sadness, God does what He says. His plan and purposes are bigger than my short life, even though He called me to be a part of His plan. Now I can depart this world and its troubles in peace, knowing that God’s plan and promises have prevailed and will prevail. Until the day I depart this earth, I will tell this story and invite all to receive this Jesus and God’s salvation. Is your heart open to receive this child?  My heart and Anna’s heart are full of joy as we receive this savior, this king – our wait is finally over! With my last breath, this watchman can call out, “Joy to the world the Lord has come, let earth receive her king!”

A father’s faith: “I do believe; help my unbelief!”

/ josephrgreene / 1 Comment

Father’s Day always falls on a Sunday, and over the years I have discovered that in any given church Father’s Day brings mixed emotions. On the one hand, there is gratefulness and a desire to give thanks and honor dads because fathers have a tremendous impact on their children, on families, and on the nation. Not to mention “Honor your father and mother” made Moses’ top ten list of commandments. On the other hand, observing Father’s Day can be very difficult for those who are mourning a father’s death or for those who are dealing with an abusive or absent father. The pain of those experiences highlights the significance of fathers. For me, being a father has been one of the mostIsaiah, me, fish difficult and spiritually enlightening tasks I have ever been given. Integrating my faith with fatherhood has been both rewarding and heart wrenching. Whether as a father or relating to our fathers, fatherhood affects our faith journeys. Fatherhood can lead us into a better understanding of faith, of God, and ourselves.

To see how fatherhood can lead us into a deeper understanding of faith, we will examine one father’s journey described in Mark 9:17-27. This unnamed father was struggling. He was dealing with a son who was very troubled and no one had been able to help him. This situation, of course, also raised many faith questions for the father. With raw emotion and real faith struggles, this father sought out someone who made bold claims and performed miraculous deeds. This father sought out Jesus. Continue reading →

“Faith Matters” article from Greenfield Recorder

/ josephrgreene / 2 Comments

Below is a link to an article I wrote for a local newspaper. The article (titled “Our Faith Inspires us to Attempt Great Things”) is more devotional and for a wider, general audience. Nevertheless, I post it here for anyone interested.

http://www.recorder.com/Our-faith-inspires-us-to-attempt-great-things-9673943

 

Responding to God’s Christmas Flyer with Expectation – Simeon & Anna’s Example.

/ josephrgreene / Leave a comment

Stores seem to be advertising for Christmas earlier and earlier. The decorations, the sales, and the Christmas preparations begin long before Thanksgiving.  How many pre-Thanksgiving Christmas flyers did you receive? These flyers tell us to be expectant and prepared because our shopping hopes will soon be fulfilled. You may lament this pre-Thanksgiving Christmas advertising and want to return to “the good old days,” but realize that the first Christmas was actually advertised, and prepared for, centuries before the actual day.

When Jesus was born that first Christmas, he came to a people who were expecting God to send a savior, a.k.a. Messiah, because prophets had advertised the Messiah for centuries (the term “Christ” is just the Greek translation of the Hebrew word “Messiah”). Certainly some had given up waiting, and others did not really believe God would act, but there was a general expectation in Israel that God would one day fulfill his prophecies and send a deliverer.

The Jewish people expected the Messiah to establish God’s kingdom and restore Israel just as the prophets advertised. This Messiah would be very unique and set apart for this purpose. These numerous prophecies gave a certain amount of specificity to the Messiah.  For instance, the Messiah would be a descendant of King David because God promised David that he would always have a descendant to rule Israel. The Messiah, therefore, was often referred to as the “Son of David.” The people expected the Messiah to not just restore Israel as a nation-state but to reestablish the close relationship between God and his people in an everlasting way. Some of the prophecies that advertised the coming CHRISTmas centuries prior:

Isaiah 9:6-7  For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.

Micah 5:2  “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.”

These Messianic expectations form important background to the Christmas story because the Messiah (Christ) is constantly mentioned by the angels, shepherds, Magi – everyone. The Christ-child arrived after centuries of advertising and many devout believers anxiously awaited that day to arrive.

We are told of two such devout believers in Luke’s version of the Christmas story: Simeon and Anna. These old saints are often overlooked in the Christmas story because we do not meet them until over a month after Jesus’ birth. Nevertheless, they exemplify the anxious expectation that preceded the birth of the Christ. Continue reading →