Demons!-- Part Thirty One<\/title>\n<meta name=\"description\" content=\"BEN: I think a more cogent explanation for no exorcisms in John has to do with the Judean and Samaritan focus or provenance of that Gospel. The only\" \/>\n<meta name=\"robots\" content=\"noindex, follow\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Demons!-- Part Thirty One\" \/>\n<meta property=\"og:description\" content=\"BEN: I think a more cogent explanation for no exorcisms in John has to do with the Judean and Samaritan focus or provenance of that Gospel. 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{"id":36685,"date":"2020-08-08T01:17:56","date_gmt":"2020-08-08T05:17:56","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/bibleandculture\/?p=36685"},"modified":"2020-07-06T11:27:02","modified_gmt":"2020-07-06T15:27:02","slug":"demons-part-thirty-one","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/bibleandculture\/2020\/08\/08\/demons-part-thirty-one\/","title":{"rendered":"Demons!– Part Thirty One"},"content":{"rendered":"\n<\/head>

$\"\"$ <\/a><\/p>\n

MICHAEL: Agreed again. We know that upwards to 90% of the material in John isn\u2019t in the Synoptics. John has his own literary and theological agenda. There\u2019s no cosmic rule against that.<\/p>\n

BEN: Question about seeing Ezek. 43.2 as a messianic prophecy. Here and elsewhere in Ezekiel the \u2018kabod\u2019 in question is not the Messiah\u2019s but Yahweh\u2019s own \u2018kabod\u2019. Why should we take this to be a messianic prophecy? Zech. 14.4 is perhaps more debatable since it seems to be associated with an eschatological event, later chronicled in Rev. 21-22.<\/p>\n

MICHAEL: My thinking there (the verse is referenced in a footnote) is a concatenation of several trajectories: (1) Ezekiel 40-48 is eschatological; (2) I think that Ezekiel\u2019s temple is a foreshadowing, if not something even more directly prophetic, of Jesus as the Temple; (3) the return of the glory, which is attached to the new Temple in that passage, would be part of the rationale behind the use of part of its imagery to describe the risen (and returning) Christ in Revelation 1:15; 19:16. (On the non-literal nature of Ezekiel\u2019s temple, see Naked Bible Podcast Episode 157). Part of the messaging in John\u2019s gospel (John 2:18-22) is that the body of Jesus is where God now lives\u2014his temple. God\u2019s glory can\u2019t be separated from his presence. So in Revelation (assuming common authorship, though it isn\u2019t necessarily required), I see this notion aligned with glory\/divine man descriptions in Revelation. There are a number of studies about \u201cJesus as Temple\u201d that follow these same or similar lines of thought. Koester, for example, in his AYBD commentary on Revelation cites Eek 43:2 with respect to Rev 1:15, and notes Rev 19:16 as a cross-reference. I tend to prefer biblical-theological studies or monographs, though, not commentaries, when trying to trace such things. It is more common to see scholars connect Ezek 43:2 to John 7:37-39, but the \u201cliving waters\u201d connection point part of the temple vision, so it\u2019s just another entry point to the relationship of Jesus and the temple.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"