Sunday, March 30, 2025

BOOK SUMMARY: FROM EDEN TO THE NEW JERUSALEM - CHAPTER 3B: PAGES 89-97 - THROWN FROM THE THRONE - REESTABLISHING THE SOVEREIGNTY OF GOD



THE CHURCH AND THE KINGDOM OF GOD
When we move to the NT, the theocracy of Israel is replaced by the Kingdom of God. Why would John the Baptist have to preach that the Kingdom of God was at hand if the theocracy of Israel was the end-all (Matthew3:2)? The coming of the Kingdom of God was to reestablish us as God’s viceroys. This is possible only through Jesus who receives the kingdom AS a human. Prior to the incarnation, Jesus was ruling and reigning. He was equal with God. But He did not rule AS a man. Read 1 Corinthians 15:24-28.  Jesus came to be the perfect human King and to put all things under His dominion or authority while under the authority of the Father. He is doing what Adam and the rest of humanity have failed to do. Jesus is the perfect IMAGE of God; the perfect human viceroy. And it’s through His death and resurrection that He is “crowned with glory and honor.” See Matthew 28:18, Hebrews 2:9

The notion of humans a viceregents of God (royal images) finds its root in Genesis.  This notion moves forward in the life of Abraham as God declares that kings will come from him and that he’ll be exceedingly fruitful (Genesis 17:5-8). The Davidic Covenant further moves this concept forward (2 Samuel 7:9-17). The New Covenant anointing of the Spirit, by Christ, takes this even further (2 Corinthians 1:21-22) as we are delegated to act in the place of Christ as King (viceregents).

But it is Jesus who is able to restore our status as God’s viceregents in His Kingdom. Psalm 2:7-8 establishes God’s Son as a Royal Viceregent. Luke’s genealogy (Luke 3:38-4:1) establishing both Adam and Jesus as God’s Son.  Whereas Adam failed as viceregent in Genesis, Jesus succeeds as God’s ultimate viceregent in the wilderness temptation. Daniel 7:13-14 & 7:27 establish the Son of Man as a ruler who shares His rule with His saints. 1 Corinthians 15:48 clearly establishes that Christ restores us as image bearers and thus viceregency. The human reign of Christ as the Father’s viceregent is tied to God’s intent for creation for us to reign as viceregents. And Christ’s human reign is achieved through His death and resurrection. By Christ reigning as a man, He brings to fruition the reality of us returning to priest-kings.

2 Timothy 2:12 shows this kingly reign for us is future. Although the kingdom of heaven is at hand, we still await final consummation (Matthew 5:3-10). The kingdom is our, but there are plenty of shall statements to indicate future finalization. We usually speak of this in terms of already, not yet. The inauguration of the kingdom does not do away with all evil. A future separation of God’s people and sinners is laid out in the NT. Only at the second coming of Christ do we see the consummation of the kingdom where evil is purged from this world. In that coming area we will experience in fullness what it means to be priest-kings.

As disciples of Christ, we participate in this kingdom now. We are to represent our King as viceregents as we live (have dominion) in this world, and we can approach our God directly (priestly status). This is not restriction to national boundaries but is worldwide in God’s church. This is not a geo-political kingdom. Jesus said His kingdom was not of this earth. With good reason, Peter tells the church that we are a royal priesthood (1 Peter2:9) echoing what God told Israel in Exodus 19.  OT language that was applied to Israel is now applied to the church which is comprise of Jews and Gentiles. This means that we are being linked to the creation mandate as royal image bearers who commune directly with God. Thus, we should be expecting a world-wide temple city that God is building through us. Revelation 1:5-6 & 5:10 continues with the motif of the church being ruling priests with God.

Until then we pray as Jesus taught us, “Your kingdom come, your will be done.” Revelation 21-22 shows us the final state when God has fully reestablished us a king priests where we live forever with God in the New Jerusalem on earth. Then, and then only, will God’s plan for a garden-home where He dwells with His perfect images be realized and it’s all because of the Lamb of God who takes away the sin of the world.

Sunday, March 09, 2025

BOOK SUMMARY: THE CHRIST KEY - CHAPTER 5 - EXODUSES: EXILE AND RETURN AS THE MESSIANIC MISSION


INTRODUCTION
When it comes to the four gospels, no single narrator, in a single telling, from a single perspective, could do full justice to the expansive nature of the good news. The good news is rich and multifaceted. Yet there is a tendency to reduce the good news down to just one aspect of many. To avoid this pit fall we must read Scripture more and see that when Jesus taught about the Kingdom of God, He used themes of slavery/release, death/life and exile/return from OT books like Exodus, Psalms and Isaiah.

Exile and return is a theme Jesus used over and over again. This theme also stretches from Genesis to Revelation making it fall under the category of Biblical Theology.  Adam was exiled from Eden. Abraham and Sarah were exiled to Egypt. Israel was exiled to Egypt and also to Babylon. Many other exiles happened in Scripture. The prophets gave a message of hope to Israel and the nations by using the theme of exile and exodus. In Christ there is an exodus that all other exoduses point to. Messiah will gather His scattered and exiled people and lead them in an exodus to carry them home. Jesus spoke on this exodus on the Mount of Transfiguration (Luke 9:31).

THE FIRST EXODUS: ABRAM AND SARAI
There is interplay between the narrative books of Genesis and Exodus.  Abram and Sarai set foot in the promised land, travel southward through it when a famine sends them to Egypt to get food (Genesis 12:10). The same thing happens to Jacob’s/Israel’s sons which are Abraham’s great grandchilden (Genesis 41:57-42:3). What is happening to Abraham is happening to his descendants. The actions of the fathers are a sign for the sons (ma’aseh avot siman l’vanim). In other words, the fathers or patriarchs are paradigms whose lives set a pattern for that which is repeated in future generations. This is the first connection that we see been Abraham and Israel.

The second connection has to do with good looks.  Abraham’s wife was beautiful and out of fear, Abraham asked her to lie and say that she was his sister (Genesis 12:11-13). This lie led to Pharaoh taking Sarah into her house. Abraham prospered through this lie (Genesis 12:14-16) and God brought plagues upon Pharaoh (Genesis 12:17) which led to Sarah being released.


 

 

Abram and Sarai

Israel

Famine

Genesis 12:10

Genesis 41:57-42:3

Good Looks

Genesis 12:11

Genesis 39:6

Plagues

Genesis 12:17

Exodus 7-12

Command to Go

Genesis 12:18-19

Exodus 12:31-32



Let’s quickly look at Adam and Eve to see the first exile. In Genesis 3:24 they were expelled or driven out (garash) from the garden of Eden. God also drove out the Canaanites from the promised land so that Israel could live there (Exodus 23:28-30).

We also seeing and exile and return in the life of Jacob (Genesis 28:10). Jacob left Beersheba and went toward Haran. His exile lasted 20 years where Laban defrauded and locked Jacob into staying away from his homeland. Jacob eventually made and exodus and left a very wealthy man (Genesis 30:43-31:1).

Then we see yet another exile and exodus with Israel and Moses. This stands out at the most well-known exile and exodus in the Old Testament. When the OT says that “the Lord brought us up from the land of Egypt”, it carries the same salvific force as “Jesus was crucified and raised for us.”

Under Joshua, Israel’s exodus and return continued under Joshua as they took over the promised land. Under Moses, Israel left Egypt and crossed the Red Sea on dry ground (Exodus 14:21). Under Joshua, Israel crossed the Jordan River on dry ground as they continued on towards the promised land (Joshua 3:17). The Scriptures actually make a connection between these two events (Joshua 4:23).

Gideon, Naomi and David also has their own kind of exodus as well. Israel experienced exodus under Gideon. Naomi was exiled and return home in the story of Ruth. David had to run from Saul and was able to return home after Saul’s death. Once we see the connections in these accounts, we can see that the authors of Scripture are telling these stories to amplify the theme of exile and return, which comes to its fullest sense in Christ. The gospel isn’t just about saving us from hell. It’s not only about justification. It’s not only about reconciliation. It’s not just about forgiveness. It’s also about exile and return.  
 
ISAIAH 11
The prophet Isaiah explains God’s grace in terms of redemption or being bought back. God will bring back His people that were scattered to the four winds. Isaiah 11:1 begins with a description of the Messiah, Son of David. This first second ends with a declaration that the earth will be full of the knowledge of the Lord (Isaiah 11:9). This provides a basis for a worldwide exodus that Isaiah transitions to next. Isaiah continues in 11:10 to say that the “root of Jesse” will arise as a signal for the gentile peoples, not just Israel. Notice in 11:11 that God describes a second gathering of His scattered people from the nations; the first time being the original exodus of Israel from Egypt. That means this second gathering of His people from among the nations is not just a people composed of Israelites but also of gentiles.  The Lord will recover (qanah) His people which means to buyback or to purchase.  Isaiah describes this gathered people as people who are victorious over their enemies like Joshua and the Israelites were in the promised land conquest (11:13-14).  Isaiah explains that this exodus will be greater than the first (11:15-16). God dried up the Red Sea in the first exodus but in the second the great Euphrates River will be divided into seven parts making it easy to cross in sandals. The Lord will create a highway to bring them home (11:16).  This whole chapter is describing final historic salvation as one massive exodus.
 
ISAIAH 51
This chapter describes Zion’s restoration to Edenic like conditions (Isaiah 51:3). Later, to describe salvation, Isaiah will move from a Genesis-based oracle to an Exodus-based oracle. The Lord’s strength and faithfulness is described in Isaiah 51:4-11.  Verse 9 highlights the “arm of the Lord” which is what God used to redeem Israel from Egypt (Exodus 6:6). It’s like Isaiah is saying “O Lord, get to exodusing again!” In Biblical Theology the theme of chaos to cosmos is present in all of Scripture. Rahab, sea, sea monster and leviathan are often used to describe a chaos from which we need to be delivered. Isaiah 51:9 mentions Rahab being cut into pieces and the dragon being pierced. This might be Isaiah’s way of borrowing from Canaanite texts to show that evil/chaos is defeated so that we can be delivered through exodus. Then verse 10 connects these victories over chaos to the drying up of the Red Sea (the exodus of Israel). This is God’s way of describing salvation as deliverance from chaos so that we can be free to be with Him in a new land. Those who are ransomed will return to Zion with singing (51:11). We see these connections even in Revelation 20:2 where Satan, the ancient serpent, is defeated. We, too, have come to Zion (Hebrews 12:22). Sorrow and sighing shall be gone (Isaiah 51:11) just as Revelation 21:4 tells us.  God’s mighty deliverance, as described in Isaiah 51, is an exodus by His mighty arm.

ISAIAH 52
In Isaiah 51 two exoduses are contrast: the first one (Egypt) was smaller than the second one (Global).  In chapter 52 the two exoduses are contrasted again: the first one was hurried, the second one will not be (Isaiah 52:1). They are getting ready to shake of chains of slavery (52:2). Both Egypt and Assyria remind us of evil powers that enslave humanity (52:4). But an evangelist is coming with good news (52:7). The messenger is bringing a news of a military victory. All God’s foes have been vanquished just like Egypt was. God’s people are liberated. Then they are told to depart or to make an exodus in (52:11-12).  They won’t have to hurry in this exodus because God will be guarding them in front and from behind. Paul quotes 52:11 in 2 Corinthians 6:17. It’s his way of saying that living in idolatry is living in captivity. Communion with idols is living in chains of death. Salvation requires a certain way of living. Isaiah is using metalepsis in 52:12 when he says that “you shall not go out in HASTE”.  That word is only used in reference to the exodus of Israel from Egypt. Isaiah is pointing us back to Exodus without telling us directly. In New Testament terms we might say, “Jesus’ death and resurrection means that we are free to live with God. We don’t have to look over our shoulders to see if the enemy is coming after us. In our exodus, we don’t have to worry.” 

 
DISCUSSION QUESTIONS
1.  What various themes have you begun to notice that the authors of Scripture use to explain the gospel?

2.  Explain the terms exile and exodus.

3.  How are you accustomed to thinking about Jesus’ departure in Luke 9:31?

4.  How does Galatian 5:1 point us back to the exodus from Egypt to show us our freedom in Christ?

5.  Does this change how you see Scripture?

6.  What insights have you gained from Isaiah 11, 51 & 52?

Sunday, March 02, 2025

BOOK SUMMARY: FROM EDEN TO THE NEW JERUSALEM - CHAPTER 3A: PAGES 75-89 - THROWN FROM THE THRONE - REESTABLISHING THE SOVEREIGNTY OF GOD


Revelation 21-22 show the fullness of God’s original blueprint for the earth (See Genesis 1-2). God intended for earth to become a holy garden-city in which He’d dwell with humanity. Sin ruined that. Jesus will fix it. But in the process of God reinstituted this plan for earth and humanity, He established the tabernacle, then the Jerusalem temple and then the church. Each of these are stages in the process of God bringing to fruition His agenda to dwell with us on earth.

THE THRONE OF GOD
Read Revelation 22:1-3 & 4:1-4. That God is on a throne means He’s a king. The New Creation and New Jerusalem brings into view that God has absolute authority over everything! Even though history ends this way, the Biblical meta-story shows that this authority is constantly challenged.

ADAM AND EVE AS GOD’S VICEROYS
In Genesis 1-2 Adam and Eve and actings in priestly status that allows them to have direct face-to face access with God in His temple-garden. They are commissioned to be God’s viceroys; His governing rulers over earth but under His ultimate sovereignty. They rule as His representatives (See Genesis 1:26-28). This means that Adam and Eve had a royal or kingly status. Royalty and image of God are interrelated. In the ancient Near East, Kings were thought to be living images of God and would often have their own images spread across their kingdom to show their sovereignty and authority. In Scripture, humanity is created as the image of God, showing God’s rule across the world as more image bearers would populate the earth. So, as images of God we are endowed with royal or regal status. By listening to and submitting to the serpent, Adam and Eve failed to exercise their God-given dominion over this crafty animal. In doing so, they submitted to the authority of the serpent and gave their allegiance to him. God was “dethroned” and they forfeited their priestly status and were exiled from God’s presence. In submitting to the serpent, they gave him control over the earth (Ephesians 2:2) and themselves became subject to him (2 Timothy 2:26). Although they sinned, Adam and Eve still retain some capacity to exercise dominion over the earth, but harmony gives way to chaos. The dominion that is exercised in this world is shown in the cruelest of ways and the earth is filled with violence. So, as we read the beginning of Scripture we should be asking, “How will God’s kingdom be established throughout the world? How will His throne be set up in the holy garden-city that is to fill the earth?” This is where the theocracy of Israel and the church as the kingdom of God enter the storyline.

THE THEOCRACY OF ISRAEL
God establishes a theocracy when He makes a covenant with Israel at Mt. Sinai. This covenant bestows on Israel a royal and priestly status. This is forward progress in the storyline of Scripture. God is slowly reestablishing priest-kings like He did in the temple-garden. These priest kings will have a temple-city that is meant to be worldwide. This covenant with Israel can be traced back to God’s covenant with Abraham. In Genesis 14 Abraham defeats four wicked kings in order to rescue his nephew Lot. After this battle Abraham meets with two kings; the king of Sodom and the priest-king Melchizedek. These two kings reveal two ways of ruling in this earth (Genesis 14:17-24). As a King, Melchizedek acknowledges God’s right to exercise authority over this earth while the King of Sodom typifies earthly and godless kingship that places sovereignty in the power of the induvial (get wealth at all costs regardless of the consequences to others). Abraham shows his commitment to be a righteous priest-king and looks to God, not aggressive military power, to provide for this future and well-being. While Scripture never calls Abraham a priest or a king, he is both in all but name. Abraham had a treaty with the King of Gerar (Genesis 21:22-34) which shows that king saw Abraham as an equal. In Genesis 23:6 Abraham is called a prince of God. And the Lord covenants with Abraham that kings will come from him (Genesis 17:6 and 17:16). Abraham also does things associated with priesthood like building altars and offering sacrifices.

As the initial priest-kings, Adam and Eve were to have dominion and be fruitful and multiply and fill the earth. This is repeated with Noah. And this plays a crucial role in the upcoming temple-city of Jerusalem since we know that Abraham’s descendants will be fruitful and multiply (Exodus 1:7). Implicit in this “fruitful and multiply” language is the notion that a worldwide temple-city is in view. But the Pharaoh feels threatened by their expansive growth and uses slavery to set them to building cities for his own benefit. In this scene we see the opposite of how God intends for people to rule in this world. It’s important that we see this unity in the literary context of the Pentateuch. Although Exodus begins with the enslavement of the Israelites to Pharaoh, it ends with their becoming priest-kings of the Lord (Exodus 19:3-6). They are a kingdom of priests which in Hebrew likely denotes “a body of priests rules as kings” or a “royal priesthood. Israel is required to do what Adam and Eve were required to do but this cannot be one apart from obedience. And so, Exodus is the telling of how God rescues people from the consequences of human sin and evil kingship so that He can establish both His loving sovereignty as king and a dwelling place with humanity on earth (Exodus 15:11-3 & 17-18). Exodus is about escaping the corruption of this world so that humanity may become priest-kings and enter in God’s sanctuary where He reigns forever.

Later generations of Israelites would be treated as participants of the Exodus. It was not simply a past event but an ongoing activity. As priest-kings God came to live amongst Israel in His special home—the tabernacle (Exodus 25-31, 35-40). The layout of Israel’s camp resembled the military campaigns of ancient Near Eastern Kings. God’s tent was located at the center with His army around Him. The lavish furnishings of the tabernacle indicated royalty. The gold-plated ark of the covenant indicates the same. The ark was the footstool for God and contained God’s treaty with Israel. Thus, the OT describes God’s ongoing tension regarding His reign over both Israel and the surrounding nations.

Isaiah 6 is a rebuke to the royal house of David. Isaiah even acknowledges his own wickedness before the true king of Judah. The temple, which Jerusalem surrounded, was seen as the divine palace. This was the place of Israel’s final political authority. And the recurring theme of the prophets of the OT is Israel’s failure to be faithful to their king. Nevertheless, the hope existed that God’s kingship would become universally acknowledged. The book of Daniel anticipates this in Nebuchadnezzar’s dream (Daniel 2:1-49). Zechariah 14:9 looks forward to a day when “the Lord will be king over all the earth.”

In keeping with the unity of Scripture and forward progress of what God is doing globally, the church is called a royal priesthood (1 Peter 2:9). This is not figurative language or spiritualized language but God’s blueprint being realized for humanity.

QUESTIONS TO CONSIDER
(1). Recap how the beginning of Genesis and the end of Revelation detail God’s blueprint.
(2). Why is it crucial to see God’s throne in Revelation in relation to the New Creation and New Jerusalem?
(3). What does it mean that Adam and Eve were God’s viceroys?
(4). In regard to God’s sovereignty, what is the significance of Adam and Eve listening to the serpent?
(5). Why is Israel significant in the theme of God establishing His sovereignty and rule over the earth?
(6). For Christians what does it mean that we are priest-kings?

Tuesday, February 18, 2025

JESUS' WORKS AND JESUS' REST - THOUGHTS ON MATTHEW 11 & 12


One of my co-elders is currently preaching through Matthew. This particular week he was starting Matthew 12; a passage where the Pharisees challenge Jesus' disciples for plucking grain on the Sabbath and Jesus turns the challenge back on the Pharisees. As he was preaching, I began to ponder the connections between Matthew 11 & 12 and I realized that Matthew is weaving together a masterful account of the gospel. Some biblical theology will help piece this together. How so? 

In the fall we incurred the judgment of God and thus suffered the loss of life and health. It's important to understand that all of the health issues we face are but smaller doses of death until we succumb to final death. In the first half of Matthew 11 we find John the Baptist in prison. He sends a message to Jesus to ask whether or not He was the Christ--the Messiah. Jesus' message back to John is to look at all that Jesus is doing in regard to miracles. In Jesus' miracles He is reversing the effects of the fall--blind people see, crippled people walk, lepers are cleansed, deaf people hear, the dead are raised to life and the poor have the good news preached to them. These are the WORKS of Christ that verify He is Messiah, Savior, Creator.  It's important to see these miracles as the WORK of Jesus because that is how Mathew portrays these miracles in 11:20.  It's equally important to see that the WORKS of Jesus are seen as acts of RE-CREATION.  Salvation is not only rescue from hell and the wrath of God, but it's also a restoration of the natural world (including earth and our bodies) so that we can have a place in which to live with God eternally.  

As Matthew 11 continues we see that Jesus denounces the cities where most of His mighty WORKS were done. These cities did not recognize that the Creator or RE-CREATOR was among them doing His creative WORKS that were first done in Genesis. He's undoing the curse and they missed it and did not repent. 

The account of what Jesus is doing seems to shift gears in 11:25 but it's not really a shift at all. It's a continuation of what Matthew is trying to show us about Jesus.  In this next portion of Scripture, Jesus calls people to receive His REST.  It might not seem like there's a connection to what Jesus is saying and what Jesus has just done, but there is a direct theological connection being made between His WORKS and a gift of REST we can receive from Him.  Again, connections are being made to Genesis were God CREATED then RESTED.  He WORKED then RESTED.  Hang on to these thoughts as we look deeper into these two chapters.

In Greek the word REST (Matthew 11:28) corresponds to SABBATH in Hebrew. WORK and SABBATH/REST are connected themes in the Bible from the start of Genesis. In Genesis SABBATH followed CREATION. In Matthew 11, Jesus is inviting people to receive SABBATH after He has shown that He is Savior, Creator, Re-Creator. In short, Jesus’ WORKS of RE-CREATION (His miracles) are salvific and this brings us SABBATH or REST. We come to Him for REST/SABBATH for both body and soul because we are unable to bring this about. We cannot save ourselves. We cannot bring ultimate SABBATH to ourselves. He must do it. Those that recognize Jesus is a restoring Creator find REST/SABBATH or salvation. Those that don't are denounced and remain under the judgment of God and remain under the death curse.

Matthew 12 then moves on to two accounts (12:1-8; 12:9-14) that deal with the SABBATH to show just who Jesus is. He is Lord of the Sabbath thus Lord of ultimate rest and salvation and Jesus shows how the Jewish people had gained a wrong understanding of why the Sabbath existed. In the next part of Matthew 12, Jesus will then move on to heal on the Sabbath which is Matthew’s way of continuing to show that Jesus is our REST/RESTORATION/RE-CREATION/SABBATH or as we commonly say, "our SAVIOR."

So in summation Matthew 11 & 12 show us that Jesus' works verify that He is the Savior and that He alone brings about a reversal of the curse. His works save us. This is the rest that He gives when we repent and trust Him to save us. The Sabbath was given for our benefit. It was given ultimately to point the way to Jesus our eternal Sabbath. And because Christ restores and saves us, we can spend eternity with God in a new creation. Therefore, we must all believe the WORKS of Jesus and find SABBATH/REST in Him. It's just not possible for you to WORK your way back to God. Stop your efforts and trust in the WORKS of Jesus. REST in Him. 

As a helpful reminder, it's a good habit to sometimes mentally erase chapter and verse divisions in our modern Bibles. These man-made divisions can sometimes be helpful, but sometimes they can cause you to overlook connections being made. We might look at particular sections of the Bible and think they are separate teachings when they are not. As just demonstrated, Matthew 11 & 12 are all interconnected just as much as they are connected with the other chapters in Matthew.  So, a helpful tip for everyone is to never atomize a text. Don’t zoom in so much on a particular section of Scripture that you forget to zoom out and see what’s around the text. There is a much fuller sense of Scripture than just the immediate text. Matthew is masterfully weaving together a story that is GOSPEL. If you atomize the text, you might just miss out on the good news of Jesus Christ. 

Sunday, January 26, 2025

Monday, January 20, 2025

BOOK SUMMARY: FROM EDEN TO THE NEW JERUSALEM - CHAPTER 2D: PAGES 60-73 - FROM THE SACRED GARDEN TO HOLY CITY: EXPERIENCING THE PRESENCE OF GOD


As the story of Scripture moves on, we see that the Jerusalem temple is replaced or superseded by the living temple--the church. Whereas God lived in Jerusalem before, now His dwelling place is expanding to the ends of the earth. Even this concept of God dwelling with us is tied to the incarnation--Jesus tabernacled with us (John 1:14).  The temple, where God dwelt with Israel, is different. God came and dwelt in the flesh. The temple is now His flesh. This provides a basis for how we understand the church to now be the temple of God (Ephesians 2:19-22). While the tabernacle, temple, the incarnation and the church are all examples of God living with us, the fullest realization of God dwelling with humanity is shown to us in Revelation 21-22. 

Paul views the entire body of believers as the temple of God.  He uses building imagery to help us see this. The apostles are the foundation. Christ is the cornerstone. We are living stones united to the cornerstone--the focal point around which the whole structure is united. Just like the tabernacle and temple, we are to be filled with the fullness of God (Ephesians 3:19). In Ephesians 5:1-21, Paul gives list of sins that are counter to God's glory and he instructs us to know what the will of the Lord is, then includes the sin of drunkeness (where alcohol controls us).  Then he tells us to be "filled with the Spirit" and then he shows what being filled with the Spirit looks like (living a life filled with God's glory).  As the tabernacle and temple were filled with God's glory, we are to live in a way that shows that is consistent with God's glory dwelling in us. 

The Corinthians were gentiles (non-Jewish). The Corinthian church likely had some Jewish converts but the church there was predominantly gentile. In 1 Corinthians 6:19 Paul told them that they are temple of the Holy Spirit. In 2 Corinthians 6:16-17 told them that they were the temple of the living God and how this was foretold of in Scripture.  Then Paul quotes from Leviticus 26:12 where God promised to live among Israel and Exodus 29:45.  Paul is getting at the truth that while God promised to live amongst faithful believers in Israel, His plan always extended much further. Dwelling amongst God's people was never meant to be forever confined to one people group or one place. God no longer dwells in a sanctuary in Jerusalem. He dwells globally in His church-temple, in us. 

There were to be no idols in prior sanctuaries just as there are to be no idols in the living temple of God. The assembled church is a divine dwelling place for God (1 Corinthians 14:23-25). Removing unrepentant sinners from God's temple (excommunication) keeps God's temple clean (1 Corinthians 5). Ephesians 4:7-16 uses both body and building language to show our connection to Christ. Each of us are to use our gifts to build up (edify) the body of Christ. 

Likewise, 1 Peter 2:4-6 shows us that we are the temple of God. It even applies to us the status of priesthood. This isn't figurative language. It's what God means. Adam was put in the garden-temple to "work and keep" it. These two words are only used together in regard to priests. Humanity was created to be priests before God in this world. Sin revoked that status. Christ restores that status. 

In the gospel of Luke we see quite of bit of mention of the physical temple building. But Luke records Jesus' words regarding its coming destruction (Luke 21:5-6) which happened in 70 A.D. He also mentions the temple veil being ripped in two (Luke 23:45) indicating access to God was for all people and that a physical temple was no longer need. Acts 2:1-13 records where God began to dwell on the day of Pentecost. The living temple was comprised of Jews first, then Samaritans (Acts 8:14-17), then Gentiles (Acts 10:44-47).  Eventually, as Jesus foretold, God chose to destroy His former home and end the priesthood because Israel broke covenant with God. But this was done after God showed that He had moved residence.  He now dwells in a living temple across the world where everyone in it is priests (faithful Jews and Gentiles).  

The Old Testament shows God dwelling AMONG His people and IN the temple. The NT shows God dwelling IN His people--the temple. Remember that the INDWELLING presence of God is tied to the temple. And this indwelling shows greater intimacy with God than prior experience. Christ cleansed His temple so the Spirit would dwell in us. 

Jesus referred to Himself as the temple and how the Jews would kill Him. Remember that the destruction of the OT Temple indicated God's judgment.  Jesus bodily/temple "destruction" or death was to show that He was being judged for our sin. But He was raised to life. Christians are baptized into Christ (Galatians 3:27). If Christ is God templing among us, living among us, then to be in Christ is to be incorporated into the living temple of God. 

We are connected to Christ the true everlasting tent/temple. And we are in union with Him. We are also from a heavenly Jerusalem (Galatians 4:26). Remember that the earthly temple and priesthood were patterned after eternal realities in heaven. They are temporary realities to help us know the even greater eternal realities that are in Christ (Hebrew 8:1-6). 

The author of Hebrews develops the idea of a divine city even further.  He even explains that Abraham was looking beyond the physical land that God was going to give His descendants to a city that God was building (Hebrews 11:8-10). He knew the promised land and Jerusalem foreshadowed something much greater when it came to God dwelling with humanity in a city. This was a divinely constructed city. Abraham and Sarah died knowing that they were exiles on EARTH (Hebrews 11:13-16). Their eternal home was heavenly (not heaven). 

Revelation 21-22 anticipates this reality they looked forward to. It's a new heaven coming down to earth.  It's a place where God (heaven) dwells with humanity (earth). A New Jerusalem comes down from heaven. This is the bride of Christ--the church--the temple of God. This city is a perfect square like God's old home--the holy of holies. God is also called the temple. If God is the temple and so are we, then we see the unity of Scripture where it shows us that in Christ, the true everlasting temple, we are also the temple. This all speaks of our union with Christ on earth. 

QUESTIONS TO CONSIDER
(1).  How is the incarnation related to the church being the temple of God?

(2). What link does "being filled with the Spirit" have to do with us being the temple of God?

(3). God told the Israelites that He'd live and walk among them.  How do we know that God intended gentiles to be included in this promise? 

(4). Why is church discipline necessary for our understanding of how the church is the temple of God?

(5). What does the tearing of the temple veil and the destruction of the temple in 70AD indicate to us?

(6).  What's the difference between how God dwelt in the OT versus how God dwells in the NT?

(7).  If Jesus' crucified body was the temple destroyed, what does His raised body indicate?

(8).  How do the earthly temple and earthly Jerusalem help us understand eternal realities?

(9).  Why is it important to understand that Abraham looked through earthly Jerusalem as a lens that pointed Him towards a heavenly Jerusalem?

(10).  From what we've been learning, what truths might we assume of the New Jerusalem in Revelation?