The Temple and the Church's Mission: A Biblical Theology of the Dwelling Place of God

By presenting explicit references and intertextual allusions of Biblical texts, professor Beale expertly weaved together the grand storyline in the Bible on the dwelling place of God. From the created cosmos to Israel's ancient temples, through the sublime fulfillment in the God-man Jesus Christ as the perfect temple and temple-builder, Beale guides the readers along the theme as it points toward the consummate realization in the New Jerusalem, where the "Lord God Almighty and the Lamb are its temple". What crystallizes from these pages is the divine desire of God to dwell with His chosen people, who had been given the mandate to expand God's dominion on earth and to make His glory known but repeatedly failed, until that was accomplished in the last Adam - Jesus Christ. Though by no means an easy read, professor Beale's admirable grasp of details in both the New Testament and the Old, his exemplary exegesis of Biblical texts, together with his remarkable insights in Ancient Near Eastern studies are all evident in this magnificent work. The Temple and the Church's Mission is an exercise in biblical theology par excellence. I recommend it to every serious student of the Bible, and to any Christian who yearns to know more about God and His Heart.

GK Beale seeks to give 'crucial insight into an understanding of the biblical theology of the temple in both testaments.' p 26 This combined Old Testament/New Testament study once again grants strong reason to believe that common themes are located throughout both testaments. Redemptive history is essentially progressive, and not degenerative. The unity of the temple-theme becomes manifestly clear only as this theme is allowed to develop through the revelation-matrix of redemptive history, and to climax in the final fulfillment of God's intended design. Beale believes, when starting off with the Old Testament epochs, that the Garden of Eden was the first archetypal model for the temple, as part of Adam's function was the priestly motif of the faithful worship of God: 'Hence, it follows naturally that after God puts Adam into the Garden for 'cultivating/serving and keeping/guarding it' (v 15) that in the very next verse God would command Adam to keep a commandment.' p 68 In the common culture of Ancient Near Eastern temples he believes that a relationship existed between the earliest temple-types of the true God and false gods. 'Furthermore, in contrast to priests of other religions who practised magic rituals (incantations, divination etc.) to manipulate the gods, Israel's priests, indeed all Israelites, were forbidden to participate in such practices, since God could not be manipulated.' p 59 Looking at the temple-theme in Israel's history, Beale finds deep symbolism between the tabernacle/temple and the cosmos as both reflect God's dwelling place and glory. In support of his cosmological view of the temple, p 98, Beale enlists the aid of Geerhardus Vos from The Eschatology of the Old Testament. This cosmological bearing will become apparent later in the study. When turning to the physical OT temple, Beale asserts, 'Like Solomon's temple, Israel's second temple did not fulfil the prophecy of Ex 15:17-18 and 2 Sam 7. Therefore, Ex 15 and 2 Sam 7 and subsequent prophets foresaw an eschatological temple.' p 110 Here, however, the contrast is not redemptive-historical, but is a contrast between the temporal and the eternal. Twice, and in close proximity, this feature is re-affirmed as integral to the new covenant: '...when My sanctuary is in their midst FOREVER.' Ezekiel 37:26 and 28 By humanity's subservience to the divine order through the temple-theme Beale emphasizes the import of the Creator/creature categorical distinction. By definition, the created order is the logistical sphere of influence for mankind: 'They were to reflect God's kingship on earth by being His vice-regents on earth.' p 81 Redemption is earth-centric, and the logical conclusion is that man's sphere of influence ceases beyond this perimeter. This is an important distinction which often suffers re-definition. God raised up other Adam-like figures, e.g. Noah and Abraham, to whom this commission was passed on. 'Adam's descendants, like him, however, will fail. Failure wil

Days before I graduated from Gordon-Conwell Theological Seminary, Dr. Greg Beale, my student advisor and my professor of New Testament said, "Chip, you have a good grasp of theological and hermeneutical frameworks for understanding Scripture, I encourage you, now, to read authors who do the work of exegesis. Read, not how to do exegesis, but authors that do exegesis of texts." I have sought to do that for the last twenty-two years, whether I was in fulltime vocational ministry or in secular employment for personal study. Beale's book, The Temple and the Church's Mission, is a expert and great example of the work of exegesis, and as well, how such exegesis works into a Biblical Theology. This book is worth the read simply for the methodology it presents. The Temple and the Church's Mission is also a needed work on the nature of the Church, indeed a Biblical Theology of "Church" as well. Beale is a master exegete and harnesses that process to develop a Biblical Theology of God's ultimate plan in creating the Garden of Eden, the Temple, Jerusalem, and the Church. He makes the difficult exegetical process readable so the average pastor can wade through the material. His method should be imitated. As a Biblical Theology, The Temple and the Church's Mission utilizes the exegetical method to trace the progressive revelation from the Old Testament to the New and shows the implications on the nature of the Christian life and of the Church. Beale's conclusions should inform us regarding God's ultimate purpose, role, and mission of His Church. This book has an impact on the Christian community's view of its mission and purpose, and will lead to a wide range of practical considerations for the wise pastor and wise church leader. The volume is for, obviously, serious students of the word and of Christian theology, but more so for pastors who need to think biblical about the church, the purpose of Christian outreach, and I would add, how the Christian worldview and belief should influence the world (read, local communities) around us. If I started another "Top Ten" list of books that have been most influential in my life, this would make that list.

This is a much needed study of the Church's mission through a thorough examination of the Temple and its meaning. Beale, starts by saying that the Garden of Eden was a Garden Temple that was meant to spread out into all the world and humanity was to govern and keep the garden Temple. He makes a good case for this actually. He believes that other Temples, in pagan traditions, had elements of this truth in their Temples, but they had taken the original truth and distorted it. The Hebrews, under Abraham and later Moses, Solomon, and the Second Temple were to build the Temple and worship God and the world was to be blessed through this Temple. Beale, rightly, see's Jesus as the true Temple and the former Temples as models of that which was to come in Jesus. Beale makes the case that Jesus is the true Temple and the Church, by virtue of faith in Jesus are a part of the true Temple. At the second coming, the Temple will be completed as the glory of the Lord covers the whole earth. Beale, is able to give much support for his views and does not build straw men to support his positons. There is a chapter on the Temple and the man of lawlessness in 2 Thessalonians in which he defends the Temple as the Church and not a future Temple to be physically built in Jerusalem (conta dispensationalisms typical view). He also deals extensively with Ezekiel 40-48 and shows that not only does the New Testament writers (especailly John the Revelator) see Ezekiel as being fulfilled in the Church spreading throughout the world, but that Ezekiel had this kind of thing in mind himself. Also, worthy of note, for Pentecostal's such as myself, he has done some excellent research on 'tongues of fire' and their meaning that make this book well worth reading. Beale's work should not be ignored. It is comprehensive and well argued. One final note, the book is 402 pages and is not very expensive. It is worth more than they are charging. Get it, it is worth it.

Beale has woven together many facets of biblical theology and presented the church with the task of spreading God's glory throughout his creation. Beale's thesis is "The old testament temples were symbolically designed to point to the future eschatological reality of God dwelling with his people" (25). Using this as his fulcrum Beale explores the cosmic symbolism of the temple in the OT, its uses, the coming *new* temple in the person of Christ, the temple-drama in Hebrews, and the consummating eschatological glory in Revelation. Specifically Beale argues that with Christ the temple ceased to do its purpose (why have the shadow when the real is come?), and worse, it had become corrupted. Jesus identifies himself with the temple because he, not the temple, is the real bridge between God and man. Interestingly, when Christ died on the cross and the curtain was torn, there were stars on the curtain. This is symbolic of the cosmos (the old world order)and the inaguration of a new creation (189). In the Book of Acts, the Temple (yet to be defined here), is contrasted with the Tower of Babel as anti-types. Part of God's curse on Babel was its refusal to spread God's glory throuhgout the earth. Secondly, Acts is an implementation of the work of the Gospels. More specifically, Pentecost is a divine theophany of the Heavenly Temple. Pentecost is a fulfillment of Joel's prophecy that nations are to be reoriented around Temple Worship. He also surveys the New Temple in Paul's epistles, Hebrews, Revelation, and the practical implications thereof.