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

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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

Psalm 19, Encountering the Creator through A.W.E. of Creation

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Since history began, creation has inspired a sense of AWE in people. The opportunities for awe are as varied as creation itself: a sunset, a mountain top vista, the birth of a baby, a honeybee in a colorful flower. As technology has developed, and we see to the microscopic level or deep into the universe, our awe has only increased! The Hubble and James Webb telescopes have brought us amazing images of far flung galaxies-each with billions of suns and planets.  Microscopes have unlocked microscopic processes that have a fine-tuned accuracy and intricacy.

With amazing technology, we see farther and describe natural processes more accurately, but creation still stirs the same ancient feeling in humanity. That sense of awe brings with it deep questions and yearnings for the “why” and “who” behind it all.  Awe of creation stirs in us a desire for the transcendent – the meaning and reason behind the universe. As Ecclesiastes 3:11 says, “God has made everything beautiful in its time. Also, he has put eternity into man’s heart.” Awe of creation is meant to stir our hearts to consider the awesome eternal creator of it all!

Many scriptures encourage us to consider various aspects of creation as a way to draw near to the Creator. Today we look at Psalm 19 not just as a beautiful song about creation and the creator, but as a guide on how to let the AWE of creation connect us to the awesome creator. 

In Psalm 19 The Psalmist begins (1-6) by turning his attention to the sky and being awestruck at how it declares God’s glory. In this section the writer focuses on how God even controls the mighty sun, which runs across the sky like a strong man. Verse 7 shifts from general to special revelation as the writer extols God for His word. The psalmist finishes by Encountering God personally in verses 12-14 expressing a personal confession of repentance and a plea for God to help him see and overcome his own sinful struggles. The AWE of creation set the Psalmist on the path to deeper connection to the awesome creator. This psalm can also guide us so that those stirrings of awe in our heart at nature’s glory can draw us into an encounter with the creator of it all. 

Psalm 19 and the acronym A.W.E. give us a simple method to connect with creation as a way of drawing close to the Creator.

Attention. Turn your attention to something in creation with an open heart toward the creator What feelings/thoughts does it stir up?  What does this part of creation reveal about the creator?

 Psalm 19: The heavens declare the glory of God, and the sky above proclaims his handiwork. 2 Day to day pours out speech, and night to night reveals knowledge. 3 There is no speech, nor are there words, whose voice is not heard. 4 Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, 5 which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. 6 Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat.

   The Psalmist turns his attention to the sky. In particular he focuses on the sun and how it charges across the sky. Nothing can escape the sun; “nothing is hidden from its heat.” If you have ever sat in the shade for a while, you know that what once was shady is sunny after a couple hours. How much more, therefore, can one not hide from the creator of that sun! The sky and sun proclaim God’s glory, it is His handiwork. Although it doesn’t proclaim it with words, the message of the creator of it all goes across the globe just like the sun. Verse 4: “Their voice goes out through all the earth, and their words to the end of the world.” This is “general revelation”.

Command to pay attention or consider creation as a way to connect with the creator is all over scripture. Psalm 8 calls us to consider the night sky (astronomy), Psalm 139 proclaims the wonders of the human body (biology), and Jesus himself taught important truths by pointing to examples from creation.

While it is easy to be “blown away” with awe at the Grand Canyon or Niagara Falls, even the little things of creation can stir us if we would just pay attention. The crystals on the window from a cold winter’s night have a geometric beauty that can stir the soul.

Scripture commands us to pay attention to how the created order points to the glory of the creator. So step 1 in following Psalm 19 is to turn our attention and consider some part of creation. We can do this every day.

 God’s word or message goes out in a general sense through creation (that is why creation is often referred to as “General Revelation”), but general revelation only reveals so much. For instance, if the sun is powerful and inescapable, how much more powerful is the creator! But many questions remain: Is that powerful God still active in the world? Does this God want to burn us? These questions require “special revelation” to answer. Special revelation is when God reveals his word or message in human language. Step 2 is considering God’s word, which the Psalmist turns to in 19:7-11.

7 The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; 8 the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; 9 the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. 10 More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. 11 Moreover, by them is your servant warned; in keeping them there is great reward.

  Word. Following Psalm 19’s pattern, the message of God’s creation pushes us to His revealed word. The Psalmist first considered creation, but then in 19:7 turned to how the word of God is also beautiful and so valuable in guiding a person into God’s will and blessings. God’s word gives us answers to those stirrings from creation: “This creator is more powerful than all these things beyond me, but is he knowable, is he loving? Why did he make it all?” God’s word, or special revelation, is where God reveals himself in human language so that He can be known.

Once we pay attention, how does God’s word (scripture) inform what you noticed in creation? It can be something concrete and direct, like noticing an eagle and that reminds you of Isaiah 40:31, “they who wait for the LORD shall mount up with wings like eagles . . .” Or noticing something that reminds you of a general biblical concept-like a fallen tree reminds you of mortality and that we will stand before God. Look at the created thing through the lens of God’s word.  

The need for God’s word is crucial to both Jewish and Christian understanding. God has revealed himself, he has spoken to and through people. Just like God has put laws into nature, like gravity, like the speed of light, he has a moral law to guide and form us. As God’s image bearers, and moral agents, God reveals His will and ways to us.

When we think of “law” we think of constraints and reluctant obedience, but the Psalmist sees the law as beautiful, sweat as honey, and valuable like gold. Because the law (which is the Hebrew word Torah, which refers to all of God’s revelation) reveals who God is in an even more particular way, it is particularly valuable and beautiful. The bright morning sun speaks to the radiance of the God who made it, but God’s word reveals that this God is also abounding in love and wants to share his radiance with creation. So we interpret what we see through the lens of Word.

 A side note on the term “God’s word” – Jesus is also referred to as the Word (John 1:1-4). Jesus is God’s ultimate self-revelation! Through Jesus God has not only communicated in human language, but human flesh. While we can know someone through their writings, we can now them even better through a personal relationship! That relationship is possible because God made himself known through Jesus. In Jesus Christ we have the perfect intermediary between our Creator God and created humanity.

Because God has revealed himself in his word to be a personal God, that awe can bring us to an Encounter. Psalm 19:12-14 concludes on this note of encounter:  12 Who can discern his errors? Declare me innocent from hidden faults. 13 Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.

  Encounter God. The psalmist finishes by encountering God personally, entering into a conversation with God in verse 13. The writer expresses a personal confession of repentance and a plea for God to help him see and overcome his own sinful struggles. This encounter should be a two-way conversation when you talk TO God and then listen for anything FROM God.

To God: Lift up thanks or praise to God for the things He has created and that you are able to enjoy them. The scriptures are full of calls to praise God for His wonderful work. Psalm 148 calls on all of creation: sun, moon, the seas, animals, everything to praise their creator. 

From God: What do you feel God is telling you today?  Whatever you noticed, especially when it has prompted you to seek and exalt God, has become an opportunity for you TODAY. Remember considering the word is so important to discerning what God is saying. People often hear what they want to hear, so God’s written word is the standard by which we measure whatever we think God is saying today. Go from the transcendence of the creator to the intimacy of a personal God who speaks to His people. The psalmist, perhaps from contemplating the inescapability from the sun’s rays, knows that the creator’s light will expose sin in his life, even hidden sin that he can’t see on his own. So he humbly calls on God for help. He wants to be transformed so that his words and deeds are pleasing to the creator. The Psalmist has had a personal encounter with the creator, but he began his journey with turning his attention to consider creation’s testimony about the creator, then the testimony of the word, until the inner testimony of the Spirit applied these things to him personally.

Discussion questions:

Describe the last time you were filled with awe over creation?

What occupies your attention most of the day? When could you set aside time to pay attention to creation with a heart open to the creator?

How might incorporating the AWE method improve your prayer time? How might it create difficulties?

Do you see the importance of looking at creation through the lens of God’s word? What are potential dangers of neglecting the word in this process?

Practice it! Go and try the AWE method above. What do you feel God is telling you today? 

The Book of Revelation’s Structure

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In the midst of an earthquake and eclipse in the Northeast United States, I was preparing to teach the book of Revelation for a New Testament Survey course. My preparations put these unusual phenomenon in their proper perspective. For one, John’s Apocalypse describes world-wide, end of time, events. Despite what residents of the Northeast U.S. might think, we are not the center of the world or history – especially salvation history. Most Christians today live in the global South and Revelation doesn’t even mention the United States. Second, the book of Revelation is cyclical, so the signs of the end-times will be things that have happened before and will follow patterns of intensification. The tribulations, disasters, and signs that it describes are drawn from Old Testament imagery. Revelation looks forward AND backwards to encourage people in the present to persevere in their faith. We often get lost in the strange details of Revelation and miss out on the stabilizing sovereignty of God featured in the book’s storyline. For this reason, an overall structural outline of Revelation is both needed and helpful.

In my opinion, Craig Koester has developed one of the best graphic outlines of Revelation’s cyclical structure (Revelation and the End of All Things, Eerdmans, 2018, pg 42–43). Scholars can’t seem to agree on an outline that accounts for all of Revelation’s quirks, twists, and turns, but Koester’s graphic accounts for several features of Revelation. Koester explains, “An outline of the book looks like a spiral, with each loop consisting of a series of visions: seven messages to the churches (Rev. 1–3), seven seals (Rev. 4–7), seven trumpets (Rev. 8–11), unnumbered visions (Rev. 12–15), seven plagues (Rev. 15–19), and more unnumbered visions (Rev. 19–22). Visions celebrating the triumph of God occur at the end of each cycle (4:1–11; 7:1–17; 11:15–19; 15:1–4; 19:1–10; 21:1–22:5). Those who read Revelation as a whole encounter visions that alternately threaten and assure them. With increasing intensity the visions at the bottom of the spiral threaten the readers’ sense of security by confronting them with horsemen that represent conquest, violence, hardship, and death; by portents in heaven, earth, and sea; and by seemingly insuperable adversaries who oppose those who worship God and Christ. Nevertheless, each time the clamor of conflict becomes unbearable, readers are transported into the presence of God, the Lamb, and the heavenly chorus. These visions appear at the top of the spiral. Threatening visions and assuring visions function differently, but they serve the same end, which is that readers might continue to trust in God and remain faithful to God.”

I have interwoven Koester’s explanation onto his spiral graphic to show how it works as a general outline. Too often in Revelation, we “can’t see the forest for the trees.” All of the strange details and symbols draw our focus away from the big picture. Therefore, keeping a big picture (or graph in this case) in view can help us follow the main themes and story line. Most of Revelation’s content, themes, and literary structure fit into this outline (although no outline is perfect). Many scholars note Revelation’s visions have patterns of sevens (a number that symbolizes universality or completion) that overlap and repeat earlier material while still advancing towards a finale. Each cycle spirals down into tribulation on the earth followed by a glimpse into heaven to show the sovereign God/Christ moving events towards victory. This patterned presentation, when coupled with frequent Old Testament allusions and symbols, doesn’t just look forward; it looks back to the history of God’s people oppressed and tempted by evil powers. Babylon pursued and persecuted the Israelites of old, and a new Babylon (Rome in John’s day) seeks to destroy and tempt God’s people. The sovereign Lord reigns over all of history; this includes the history of the suffering saints addressed in Revelation’s first three chapters. Yes, there will be eclipses, earthquakes, diseases, and war. God’s people will be persecuted. These patterns were present in Israel’s day, in John’s day, and in our day. However, all these patterns will one day culminate in the final judgment and redemption when Christ returns. Believers don’t know when that day will be; but it is sooner than it was when Revelation was written. The sovereign God of the universe, and the Lamb who was slain for our redemption, directs history. Even when the world is in great upheaval, God’s people have a secure place in Christ. For this reason, Revelation’s call to persevere in the faith is timeless and bigger than the events of our day. At the end of Revelation, Jesus reminds us: “Behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.” (Rev 22:7).