A Bigger Picture, Part Two

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1. What is “Second Temple Judaism” and how does it help us understand the writings of the New Testament? Provide specific examples.
2. In chapter 9, what does Schreiner mean by the phrase “already but not yet”?
3. How does the “already but not yet” concept help Christians better understand the “big picture” of the Bible?

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The Second Temple Judaism is “the time between the temple’s reconstruction (516 BC) and its final destruction (AD 70).” [1] Of the important writings from this time period, the Apocrypha, the pseudepigrapha of the OT, the writings of Josephus, and of Philo document information about the history, culture, and life of the New Testament era. The Dead Sea scrolls, the Targums, and the rabbinic literature also record some evidence, though the primary source of evidence lies in the New Testament itself.[2] Though not regarded as divinely inspired the Apocrypha books are included in the Roman Catholic and Orthodox scriptures. The pseudepigrapha is part of the Apocrypha and it helps us understand the beliefs of different Jewish schools of thought during the time period of the Second Temple Judaism.[3] Some of the books reveal history of the ancient forefathers such as Noah, Moses, Enoch and Ezra. [4] The Dead Sea scrolls contain parts of all the OT books (except Esther) and provide evidence of the nature and beliefs of the Khirbet Qumran, the dwelling of an ancient religious community.[5] Using these documents from the Second Temple Judaism era, we are provided with insight into the beliefs of different Jewish schools of thought and documentation on which to help with the translation of Scripture.[6]

Perhaps John’s Gospel explains the phrase “already but not yet”, as coined by Schreiner. The promise of the Kingdom in the Synoptic Gospels aligns with the truth of eternal in the Gospel of John. Schreiner explains this phrase by referring back to the promises already made by God through the Abrahamic, Mosaic, and Davidic covenants. The new covenant was also created, but even by the time John the Baptist came around these promises had not yet been realized. Until Jesus came fulfilling the spiritual aspect of these covenants there was no immediate completion of the promises. John’s Gospel explains that though they already have fulfillment of the some of the promises, there is still more coming. His Gospel “looks ahead to the day of the final resurrection, when every person will be judged for what he or she has done….the future and final fulfillment is in view as well.”[7] The day of salvation is already here, but the final resurrection, judgment, and glorification are yet to come for all believers. We live on this earth as a reminder that we are not home. We struggle with sin and we battle trials as a reminder that there is something more glorious to come. Jesus reigns on His throne, but death sin attempt to rule us still. Until all things have been subjugated to Him, we await the complete fulfillment of those covenants.[8]

Christians today can better understand the bigger picture of the Bible by their understanding of the “already but not yet” phrase. Just as the New Testament’s Christ was the fulfillment of the One who would crush the serpent’s head in the Old Testament, so the fulfillment of the new heavens and new earth will point back to the promises of eternal life, salvation, and the Comforter. We understand the Kingdom on earth today in terms of spiritual salvation which Jesus presented in His Person and through His ministry.[9] The Kingdom begins as a grain of mustard seed or like leaven in dough, but it will one day return with apocalyptic power and destroy the present world, renewing it in perfection and holiness.[10] Though we have the Kingdom of God already, it is not yet completely realized or fulfilled, and so we as believers today continue to pray, “Your kingdom come, your will be done on earth as it is in heaven”.[11]

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[1] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 79.

[2] Ibid., 79-80.

[3] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 1191.

[4] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 80.

[5] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 342.

[6] Ibid., 344.

[7] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 111.

[8] Ibid., 111-112.

[9] Ibid., 110.

[10] Ibid., 110-111.

[11] Matthew 6:10, ESV.

His Light!

As I've been reading, listening, praying, and studying the Bible the last couple weeks, there has been a theme running throughout the topics I've gone through. And that is the theme of light. Light is mentioned all throughout the course of Scripture, but I'll just highlight a few of them here this week.

Let there be light.

Perhaps the most obvious reference to light is at the beginning of creation. When nothing except darkness exists, and the Creator ushers in the opposite of that darkness and drives it aside. He doesn't cast darkness completely aside, for day and night are meant for signs and seasons. Perhaps the darkness is also a reminder to us, too, that no matter how deep and dark the night is, dawn always comes, because light drives out darkness. You can't drive out darkness with darkness; only light can do that. And so even at the beginning of time, God offers a contrast, a hope, a difference, to what already was (darkness) by bringing light to the world.

The Lord is my light.

I was reminded of the my post last month quoting Psalm 27. Here, David the psalmist, contrasts the light of redemption to the darkness of condemnation. In his opening verse he says, "The LORD is my light and my salvation; whom shall I fear?" The name Yahweh, often written as LORD, refers to God's deity, that He is the self-existent and self-eternal One. It has its roots in the name Ehyeh which is the name God uses in Exodus 3:14 to say "I AM". As fire from the burning bush, Moses did indeed see that the Lord is our light, just as David says in Psalm 27. I've heard it said that "Only those who can say 'The LORD is my light and my salvation' can say 'Of whom shall I be afraid?'".

I AM the light of the world.

I studied this in the first half of my Bible course on John. The setting in John 8 is the Feast of the Tabernacles. All Jewish males were required to celebrate this feast which took place during harvest season. The people lived in "tents" created out of tree branches for the first seven days of the feast, commemorating God's provision for their forefathers in the wilderness.There was also a special water-pouring ceremony, as well as singing, sacrifices, and dancing. Jesus uttered this description of Himself ("I am the light of the world") likely after a special lamp-lighting ceremony took place. Huge cadelabras were lit in the Court of the Women where Jesus was speaking. These lights were apparently so bright and so large that no court in Jerusalem would have missed seeing them. Everyone danced around them in celebration while singing praise to God. They were a reminder of how God led the people by a pillar of fire at night through the wilderness. And against this backdrop, Christ proclaims "I AM the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John 8:12). This is the same word that Jesus uses in Matthew 4:16 when He quotes Isaiah: "The people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned." He was the physical light that led them, but He came as the promised spiritual light to the dark and empty hearts of the world.

You are the light of the world...let your light shine before others.

Matthew 15:14-16 lists some well-known verses for believers. Not only does God create light, express it in His being, and show forth the radiance of light in His Son, but He also gives that light to us. Through salvation, we become witnesses and inheritors of that light, and we're to set it on a hill and spread it all around. We share in that light, that Gospel message. It's ours to claim through faith in Christ, and it's ours to share through His commission. 

Let us...put on the armor of light.

Paul reminds us that as children of light, walking in the light, we're to put on the armor of light. Armor is meant for protection against the enemy, and Paul details the armor of God in Ephesians 6: the belt of truth, the breastplate of rightousness, shoes of the gospel of peace, shield of faith, helmet of salvation, and the sword of the Spirit. Combined with prayer and perseverence, these pieces of armor provide a formidable force against any foe. We must continue to put away the works of darkness and we do this by putting on the armor of light daily. If we profess to own the Light of the World in our hearts, then we must wear the armor of the Light that we're representing. Our ministry must match our message. 

Light in the dark.

Light is offered as comfort to us from the Lord. It's also something people would pray for in distress or praise God for in times of rejoicing. 

"Lift up the light of your face upon us, O Lord!" (Psalm 4:6)

"For you have delivered my soul from death, yes, my feet from falling, that I may walk befor eGod in the light of life." (Psalm 56:13)

"Light dawns in the darkness for the upright; he is gracious, merciful, and righteous." (Psalm 112:4)

God's Word is light.

"Your word is a lamp to my feet and a light to my path." (Psalm 119:105) In the darkness of this world, God's word provides the light necessary to continue walking through the valleys. For those who don't have this light, this world is the best they will ever get. But for those who have the "light of the Gospel of the glory of Christ" (2 Cor.4:4) they will have the Light of the world dispelling the darkness of their hearts and providing a path on which to walk. Our road map is the Word of light, because "the unfolding of your words gives light; it imparts understanding to the simple" (Psalm 119:130). We're a new creation that radiates the glory of God in the face of Jesus Christ (2 Cor.4:6).

The Lord God will be their light.

This world isn't all. There is a life after death, and for believers we will live with the Creator and Being of Light. The Light that was given to us in our hearts and proclaimed by the Word will be the light that we live forever with. We only demonstrate a fraction of this light, but in the new heavens and new earth, we will live in the light of the Lord. There will be no night, no darkness, to dispell anymore. No physical night and no spiritual darkness will be there. "[We] will need no light of lamp or sun, for the Lord God will be [our] light, and [we] will reign forever and ever" (Revelation 22:5). The best is yet to come. Our Everlasting Light will not just be in our hearts, but He will stand before us, and we will bow to and reign with that Light. 

And so, with the physical light of day being our reminder, let us keep the light in our hearts burning, as we remember the Creator of Light who sent His Son as Light to the world. He offers the Word of light as comfort and direction to all who believe, and we are given the armor of light to fight against the forces of darkness. We are the light-bearers to the world, until that day when the Light comes from heaven and we reign in the glory of the Light of the Son of God.

When I sit in darkness, the LORD will be a light to me.

-Micah 7:8b

O house of Jacob, come, let us walk in the light of the Lord.

-Isaiah 2:5

Gospel of John, Part 2

Last month I posted my first assignment from the course I'm taking on the Gospel of John. Here is my second writing assignment.

Writing Prompt:
In what ways does Jesus fulfill the symbolism underlying the Feast of Tabernacles?

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First recorded in Exodus 23:16 as the Feast of Ingathering, The Feast of Booths—or Feast of Tabernacles as it’s called in John’s Gospel—was perhaps the greatest feast for the Israelites as a nation.[1] The first seven days of this feast included booths or “tabernacles” made from trees and branches from the surrounding area. They would also offer specific sacrifices for each day.[2] The eighth feast day was to be a day of rest in which the people also presented offerings to the Lord[3] and prayed for rain.[4] All Jewish men were required to attend the annual Feast of Booths[5] which started during the month of Tishri (September/October) during harvest season.[6] This feast time and festival served as thanksgiving to God for current firstfruits of the harvest, as well a time of remembrance for the forty years in which God cared for them in the wilderness.[7] Jesus would have been well aware of the customs and culture of His day regarding this feast, and in many ways, Christ fulfills the symbolism of the Feast of Booths (or Tabernacles).

The temporary “tabernacles” made out of branches and trees[8] were used during the seven feast days as dwelling places for a reminder of God’s provision in spite of their sin.[9] In Jesus, God provided protection and eternal life when “the Word became flesh and ‘tabernacled’ among us”. [10] Christ didn’t leave them with the image of a temporary shelter for a feast day, but instead lived in human form and provided rescue from sin and an eternal home with God. [11]

In John 6, Jesus describes Himself as the Bread of Life. Perhaps the Jews would have remembered the bread that came from heaven while their ancestors wandered in the wilderness for forty years. Now standing before their very eyes was the One who was the sustaining and satisfying eternal Bread of Life.[12] The crowd demonstrated previously that they remembered the manna in the wilderness,[13] but yet the hearts of the religious leaders grumbled and disputed against Christ because of the emptiness of their outward religion.[14]

One of the specific ceremonies during the Feast of Booths was a water ritual. This was not a commandment given by God, but rather an important tradition of the religious leaders, and again it was a reminder to the Jews of God’s provision of water during the wilderness wanderings of their ancestors.[15] The priest drew water out of the pool of Siloam for each day of the feast, and then, along with a procession of others, the sounds of the trumpet, and the Hallel chorus, the high priest poured out the water as an offering to the Lord.[16] With this in mind and likely in the minds of the Jews, Jesus spoke these words: “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’”[17] Jesus was not merely a temporary quench of thirst to parched throats, as the waters in the wilderness were; rather, He was the eternal water from which no one would ever thirst again, if they would only come to Him and drink.

Jesus second “I AM” statement occurs in John 8, and it also held much rich symbolism for the Jewish[18] Perhaps as high as 75 feet high, these lamps were a visible reminder of the fire that led the Israelites by night through the wilderness and also of Yahweh’s promise to send the Messiah and redeem Israel’s glory among the nations.[19] It was likely that after this ceremony, in the physical darkness of Jerusalem, Jesus spoke these words to the people:[20] “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”[21] Once again, using the symbolism and ceremonies of the Feast of Booths, Jesus points out the spiritual darkness of the Jews and calls them to repent and “walk in the light, as he is in the light.”[22]

culture. Another ceremony practiced during the Feast of Booths was the Illumination of the Temple. Four huge golden candelabras or oil-filled lamps were lit in the Court of the Women.

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[1] Elmer Towns, The Gospel of John, 69

[2] Numbers 29

[3] Leviticus 23:33-43

[4] Joel Wilbush, Three midwinter celebrations: an exploration, 235-6

[5] Deuteronomy 16:16

[6] Elmer Towns, The Gospel of John, 69

[7]  Ibid.

[8] Nehemiah 8:15-16

[9] Elmer Towns, The Gospel of John, 76

[10] John 1:14

[11] http://www.jewishroots.net/holidays/feast-of-tabernacles/feast-of-tabernacles-holiday-page.html#Messiah (accessed February 4, 2016).

[12] Elmer Towns, The Gospel of John, 64

[13] John 6:31

[14] John 6:4152

[15] John MacArthur, The MacArthur New Testament Commentary: John 1-11, 312

[16] Ibid.

[17] John 7:37-38, ESV

[18] John MacArthur, The MacArthur New Testament Commentary: John 1-11, 334

[19] http://www.jewishroots.net/holidays/feast-of-tabernacles/feast-of-tabernacles-holiday-page.html#Messiah (accessed February 4, 2016).

[20] Leon Morris, Jesus is the Christ, 112

[21] John 8:12, ESV

[22] 1 John 1:7, ESV