The implicit identification of Jesus as
the Tabernacle in 1:14a is often overlooked. The Greek term ἐσκήνωσεν
(eskēnōsen, tabernacled) is unique to Johannine literature (not found anywhere
else in the New Testament). The Greek term elicits Old Testament imagery of
Yahweh’s manifestation in the tabernacle. According to the Zondervan Bible
Dictionary, “The
related [Hebrew] verb sakan ("to dwell") is used of God's being
"tabernacled" with his people (Exod. 25:8; 29:45; et al.). This usage
is found in a number of ancient Semitic writings and means "to
encamp." The sense is that of God revealing himself on earth in the midst
of his chosen people.”[1]
The gospel author not only depicts
Jesus as the New Tabernacle, but also as Yahweh who manifests His glory in the
midst of the people. This interpretation is reinforced by 14b-c (“we
behold his glory, glory as the only unique son from the Father”). Just as Yahweh
revealed himself to the Israelites in the Tent of Meeting, so too does Jesus reveal
his divine glory by the signs he performs, “This was the beginning of the signs
that Jesus performed at Cana in Galilee, and revealed his glory; and his
disciples believed in him”
(John 2:11). There is even an implicit
allusion to Jesus’ identity as the Tabernacle/Temple in the Cana narrative,
when we place it in relation to its corresponding sign, viz.- the flux of water and blood from Jesus’ side
(Jn 19:34). This passage has both nuptial symbolism and Temple allusions. The
Temple allusions are only noticeable in light of the design and landscape of
the Jerusalem temple itself. According to Mishnah Middoth, “At the south-western corner [of the
altar] there were two holes like two narrow nostrils by which the blood that
was poured over the western based and the southern base used to run down and
mingle in the water-channel and flow out into the brook Kidron."[2]
Jesus’
identity as the Tabernacle is also alluded to in the anointing scene of John
12. After Mary anoints Jesus’ feet, the author adds an interesting detail, “and the house
was filled (eplērōthē, ἐπληρώθη) with the fragrance of the ointment” (Jn 12:3). This passage is reminiscent of Old
Testament descriptions of God’s glory “filling” the Tabernacle / Temple (cf. Exod 40:34-35;
2 Chron 5:13-14; 7:1-2; 1 Kings 8:10-11). Now let us take note of the
transition from the consecration of Jesus to the consecration of his disciples
(13:1-8). We
should interpret Jesus’ act of foot washing in John 13 in light of his identity as the
Tabernacle in John 12:3. In other words, we should see the foot washing as a
kind of ordination ceremony (13:14-15),
in which the disciples are consecrated as priests in service of the New
Tabernacle. This
follows the structure of the Mosaic consecration account of the tabernacle and
priests.
So I will
consecrate the tabernacle of meeting and the altar. I will also consecrate both
Aaron and his sons to minister to Me as priests. I will dwell among the
children of Israel and will be their God (Exodus 29:44-45).
Interestingly,
after consecrating his disciples as priests we find the theme of indwelling in
John 14:15-17 and 23.
If you love
me, you will keep my commandments. And I will pray the Father, and he will give
you another Counselor, to be with you for ever, even the Spirit of truth, whom
the world cannot receive, because it neither sees him nor knows him; you know
him, for he dwells with you, and will be in you.
….
Jesus answered
him, “If a man loves me, he will keep my word, and my Father will love him, and
we will come to him and make our home with him.
[1]
J.
D. Douglas & Merrill C. Tenney, “Zondervan
Illustrated Bible Dictionary,” (Zondervan Academic, 2011), 1416.
[2]
Mishnah
Middoth [Measurements] 3:2. See also Mishnah Yoma [Day of Atonement] 5:6;
Zebahim [Sacrifices] 8:7; Temurah [Exchange] 7:6; Tamid [Always] 5:5; Mishnah
Meliah [Sacrilege] 3:3.
No comments:
Post a Comment