Disciples Digital Library

Jésus a révélé que l'adoration de Dieu ne se limite plus à des lieux géographiques ou à des structures artificielles - Jean 4:20-24. Jésus a révélé la forme et le lieu appropriés de l'adoration du Père à une Samaritaine. Avec l'arrivée du Messie, les concepts et les traditions concernant l'espace sacré n'étaient plus pertinents. La présence de Jésus rend inutile le débat historique sur l'emplacement du Temple. L'adoration doit être accomplie  en Esprit et en Vérité  - (Jean 4:20-24).

Jesus revealed that the presence and worship of God are no longer limited to geographic locations or man-made structures – John 4:20-24. Jesus revealed the proper form and location of the worship of the Father to a Samaritan woman. With the arrival of Israel’s Messiah, concepts and traditions about holy space and holy time are irrelevant. The presence of the Son of God renders the historical debate over the location of the Temple pointless. From now on, worship must be performed  in  Spirit and Truth  – (John 4:20-24).

Jesus revelou que a presença e a adoração a Deus não estão mais limitadas a localizações geográficas ou estruturas feitas pelo homem - João 4:20-24. Jesus revelou a forma e o local apropriados da adoração do Pai a uma mulher samaritana. Com a chegada do Messias de Israel, conceitos e tradições sobre o espaço sagrado e o tempo sagrado são irrelevantes. A presença do Filho de Deus torna inútil o debate histórico sobre a localização do Templo. De agora em diante, a adoração deve ser realizada  em espírito e verdade  – (Jo 4:20-24).

Jesus é o Verbo feito carne, o maior Tabernáculo onde a glória de Deus se manifesta e reside para sempre - João 1:14. O prólogo do Evangelho de João apresenta temas-chave do livro, mais criticamente, que Jesus é “ o Palavra que se fez carne .” A vida e a luz encontram-se em Cristo. Ele é o verdadeiro e último “ Tabernáculo ” onde a presença de Deus habita permanentemente. Neste Ser Humano de carne e osso, a glória de Deus se manifesta para todos os homens e mulheres verem.

Jesus is the Word made flesh, the Greater Tabernacle where the glory of God is manifested and resides forevermore  – John 1:14. The Prologue of John’s Gospel presents key themes of the Book, most critically, that Jesus is “ the Word that became flesh .” Life and light are found in Christ. He is the true and final “ Tabernacle ” where the presence of God permanently dwells. In this flesh and blood human being, the glory of God is manifested for all men and women to see.

In the Book of Revelation , nothing is said about a temple structure in the city of Jerusalem during the “ thousand years ” when Satan is “ bound ,” let alone concerning the restoration of the Levitical priesthood, the annual feast days, or animal sacrifices. Based mainly on chapters 40-48 of the Book of Ezekiel , some interpretations assume the Temple will be rebuilt during or shortly before the start of the so-called Millennium .

The parable of the “ budding fig tree ” is a graphic illustration of Christ’s answer to the question – “ When will these things come to pass? ” The fig tree sprouting foliage is the clue for the “when” of the predicted events. Its leaves signal the arrival of “ summer ,” the time when “ all these things ” will be fulfilled.

Under the guidance of the Spirit, Stephen gives eloquent and effective testimony before the priestly leaders of Israel . The young church experienced conflicts between its Greek and Aramaic-speaking members. The Apostles instructed the community to select seven men “ full of the Spirit and wisdom ” to take charge of the matter. One of the seven was Stephen, and the  Book of Acts  describes him as “ full of faith and the Spirit .”

The  Gospel of Mark  divides the story of the barren fig tree into two sections and places the “cleansing” of the Temple between them. The two incidents are closely linked. The fruitlessness of the fig tree and its cursing highlighted the failure and fate of the Temple, and the actions of Jesus foreshadowed its destruction. After his arrival in the city of Jerusalem, he first visited the Temple and “ looked around on all things .”

Jesus is the true and only way of access to the Father, the Greater Tabernacle, and the House of God  – John 1:47-50. The  Gospel of John  presents Jesus as the  True House of God . He is the way of access to the presence of God that is now open to all men. The man from Nazareth has become the True  Bethel , the “ House of God .” From now on, Heaven is open to all men, and angels are “ ascending and descending ” on the “ Son of Man .” What Jacob saw in a vision long ago has become reality in Jesus Christ.

Jesus is the True and Final Sanctuary where the glory of Yahweh dwells, the substance foreshadowed by the old Temple . In the second chapter of  John , the disciples discover that Jesus is the True and Final Temple of God. The era in which God “ dwelt ” in portable tents and stone buildings in Jerusalem came to an end with the arrival of the Messiah. God does not dwell in structures “ made-by-hand ,” nor can His presence be contained within physical walls or geographical boundaries.

In his ‘Olivet Discourse,’ Jesus provided his disciples with a chronological key – they would know the time of the demise of the Temple when they saw all “ these things ” coming to pass - Before “ this generation ” reached its inevitable end. That was his definitive answer to the question, “ When will THESE THINGS come to pass? ” Within one generation, Jerusalem and its Temple would be destroyed, and some of his followers would live to see it.

According to Jesus, the “ Abomination of Desolation ” will appear in Jerusalem - It will be a local, not a global event. And his admonition for disciples to flee is applicable to Jerusalem and the immediate vicinity. Disciples must flee to the hills to escape the imminent calamity signaled by this abominable thing or person.

Before his final departure from the Temple, Jesus fielded challenges from the “ Scribes and Pharisees ,” confrontations that set the stage for his arrest and trial, as well as his execution by the Roman authorities. As he left the building, he pronounced its impending judgment and destruction. From start to finish, priests, Scribes, Herodians, Sadducees, and especially Pharisees resisted him, and some of the Temple authorities became complicit in the plot to put him to death.

In his ‘Olivet Discourse,’ Jesus describes key events that will occur in the future, especially the destruction of the Temple and the “ coming of the Son of Man .” In doing so, he provides geographic details related to each event that alternate between the local and the universal, depending on which event he is under discussion.

The ‘ Olivet Discourse ’ in the thirteenth chapter of  Mark  is the last recorded block of teachings by Jesus given shortly before his death on the Mount of Olives. It followed a series of confrontations in the Temple between him and the Pharisees and the priestly authorities, disputes that set the stage for his trial and execution. Thus, his “trial” effectively began in the Temple, and inevitably, it concluded with his unjust death on a Roman cross.

At the end of his journey, his destination was the Temple in the center of the city.  The next several stories prepare the reader for his final days, A full third of Mark’s gospel account concerns the events of that week that culminate in his death and resurrection. All that preceded his arrival in the city was moving inexorably forward to his arrest, trial, and execution in the city of David and the prophets.

Jesus is the Greater Tabernacle in whom the presence and glory of God reside and manifest for all men to see – John 1:14. The  Gospel of John  presents Jesus as the place where the glory of God is revealed, the Greater and Final Tabernacle in which His presence dwells permanently. With the advent of Jesus Christ, the worship of men desired by the Father is no longer limited to man-made structures, geographic locations, or the annual calendar and seasons – (Genesis 1:14-18, Galatians 4:8-10).