Theological Term of the Week

tabernacle
The mobile place of worship constructed by the Israelites during their desert wanderings, built according to plans given by God so that he could dwell with His people. 

• From scripture:

The LORD said to Moses, “Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me. And this is the contribution that you shall receive from them: gold, silver, and bronze, blue and purple and scarlet yarns and fine twined linen, goats’ hair, tanned rams’ skins, goatskins, acacia wood, oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting, for the ephod and for the breastpiece. And let them make me a sanctuary, that I may dwell in their midst. Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it. (Exodus 25:1-9 ESV)

• From the notes of the The ESV Study Bible:

The instructions for the tabernacle (Exodus 25:1–31:17) and the description of the instructions being carried out (35:4–40:38) make up the majority of the second half of the book of Exodus. The Lord said of Israel, “I will take you to be my people, and I will be your God” (6:7), and the focus on the tabernacle is grounded in the fact that it is the means through which the Lord chose to dwell in the midst of his people (see 25:8; 29:45). The level of detail in the instructions emphasizes that Israel is to worship the Lord according to his word and that the materials, design, and layout of the tabernacle signify how Israel is to relate to the Lord, who is both holy and in their midst. For example, the objects inside the tabernacle where the Lord will meet with his people are made of or overlaid with pure gold (in contrast to the materials outside the tent, which are made of bronze and silver). Although the instructions include a significant level of detail, the details are not exhaustive enough for the reader to be sure precisely how every aspect was to be made (Moses is repeatedly “shown” how to make it, 25:9). The inclusion of the details may also have been meant to ensure that any early Israelite hearing the instructions read aloud would recognize that the tabernacle in their midst was indeed the one revealed to Moses, for him to oversee in construction. At the same time, there are two important keys to understanding the symbolism of the tabernacle. First, the tabernacle is seen as a tented palace for Israel’s divine king. He is enthroned on the ark of the covenant in the innermost Holy of Holies (the Most Holy Place). His royalty is symbolized by the purple of the curtains and his divinity by the blue. The closer items are to the Holy of Holies, the more valuable are the metals (bronze→silver→gold) of which they are made. The other symbolic dimension is Eden. The tabernacle, like the garden of Eden, is where God dwells, and various details of the tabernacle suggest it is a mini-Eden. These parallels include the east-facing entrance guarded by cherubim, the gold, the tree of life (lampstand), and the tree of knowledge (the law). Thus God’s dwelling in the tabernacle was a step toward the restoration of paradise, which is to be completed in the new heaven and earth (Revelation 21–22).

• From The God Who Is There by D. A. Carson:

“The Word became flesh and made his dwelling among us. ([John] 1:14)—the expression I have italicized is literally “he tabernacled among us.” You cannot help but remember that the tabernacle is what God set up at the time of Sinai, a tabernacle with this special Most Holy Place where only the High priest could enter on behalf of himself and everybody else once a year with the blood of the sacrifices. It was the place where sinners met God, the great meeting place that brought together a holy God and rebellious human beings. That is what the tabernacle was, until the temple superseded it. Now we are told that when the Word became flesh, “he tabernacled among us.” …  Jesus … is the ultimate meeting place between human beings and God. 

Learn more:

1. GotQuestions.org: What was the tabernacle of Moses?
2. Christian Apologetics and Research Ministry: Tabernacle
3. ESV Study Bible: The Tabernacle and Court, The Tabernacle Tent
4. Challies.com: The Message of the Tabernacle (infographic)
5. R. C. Sproul:  The Tabernacle (mp3)

Related terms:

• typology

Filed under Old Covenant.

This week’s term was suggested by Diane Bucknell. Do you have a term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it, giving you credit for the suggestion and linking back to your blog when I do.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms in alphabetical order.

Theological Term of the Week

JEDP theory
A theory that supposes that the Pentateuch (the first five books of the Old Testament—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) was not written by one author (Moses), but was written or compiled by different authors (J - the Yahwist, E -  the Elohimist, D - Deuteronomist, P - Priestly) who lived after the time of Moses; also called documentary hypothesis.

• From scripture (and there are many more places where New Testament writers affirm Mosaic authorship of the Pentateuch):

And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? (Mark 12:26 ESV)

• From Introduction to the Pentateuch in The ESV Study Bible:

For more than 2,000 years, readers of the Pentateuch assumed that Moses was its author (cf. Mark 7:10). This was a natural conclusion to draw from its contents, for most of the laws are said to have been given to Moses by God (e.g., Lev. 1:1), and indeed some passages are explicitly said to have been written down by Moses (see Deut. 31:9, 24). The account of his death could have been recorded by someone else, though some held it was a prophetic account by Moses himself (Deuteronomy 34).

But in the late eighteenth century, critical scholars began challenging the assumption of Mosaic authorship. They argued that several authors were responsible for writing the Pentateuch. These authors supposedly wrote many centuries after Moses, and were separated from each other in time and location. Complicated theories were developed to explain how the Pentateuch grew as different authors’ accounts were spliced and adjusted by a series of editors. According to these critical scholars, it was likely that the Pentateuch reached its final form in the fifth century b.c., nearly a millennium after Moses.

In the late twentieth century this type of critical theory was strongly attacked, not just by conservative scholars but also by those brought up on such theories. They argue that the theories are too complicated, self-contradictory, and ultimately unprovable. It is much more rewarding and less speculative to focus interpretative effort on the final form of the text. So there is a strong move to abandon the compositional theories of the nineteenth and early twentieth centuries for simpler hypotheses. Thus some critical scholars would see the Pentateuch being an essentially fifth-century b.c. creation. Others suggest earlier dates. But none of these suggestions can really be proven.

The Pentateuch does undoubtedly claim to be divine in origin, mediated through Moses. Thus Moses should be looked to as the original human author. Indeed, as stated above, the Pentateuch looks like a life of Moses, with an introduction. But this need not mean that he wrote every word of the present Pentateuch. It seems likely that the spelling and the grammar of the Pentateuch were revised to keep it intelligible for later readers. Also, a number of features in the text look like clarifications for a later age. But this is quite different from supposing that the Pentateuch was essentially composed in a later age. Rather, it should be seen as originating in Moses’ time but undergoing some slight revision in later eras so later readers could understand its message and apply it to their own situations.

Learn more:

1. Theopedia: JEDP theory, Mosaic authorship of the Pentateuch
2. GotQuestions.org: What is JEDP theory?, What is the documentary hypothesis?
3. Reformed Answers: What is JEDP theory?
4. Basic Theology Forums: JEDP theory
5. Duane Garrett: The Documentary Hypothesis
6. Colin D. Smith:  A Critical Assessment of the Graf-Wellhausen Documentary Hypothesis

Related terms:

• inspiration of scripture
• textual criticism

Filed under Scripture.

This week’s term was suggested by Diane Bucknell. Do you have a term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it, giving you credit for the suggestion and linking back to your blog when I do.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms in alphabetical order.

Theological Term of the Week

There is a bit of disagreement over the legitimacy of the third use of the law. The quotes and links included reflect this.

third use of the law
The use of the law’s moral standards as a guide to God’s will for the believer’s conduct; the use of the law as a “sure rule and standard of a godly life and walk.”1

• From the Westminster Confession of Faith, Chapter 19, Of the Law of God:

VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly….

• From Institutes of the Christian Religion, Book 2, Chapter 7, by John Calvin:

12. The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master’s dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will. Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” (Ps. 19: 7, 8.) Again, “Thy word is a lamp unto my feet, and a light unto my path,” (Ps. 119: 105.) The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.

• From 40 Questions About Christians and Biblical Law by Tom Schreiner:

Strictly speaking, the idea that believers are under the third use of the law is mistaken, for we have seen that the entire law is abolished for believers. Still, the notion is not entirely wrong since Paul’s teaching is filled with exhortations that call upon believers to live in a way that pleases God. …[S]ome of the commands are from the Old Testament law, and surely they function as a standard for the lives of believers today. Still, derivation from the Old Testament does not make them authoritative. They are God’s will for human beings because they represent God’s character. Even though the Old Testament law is not literally binding upon believers, we see principles and patterns and moral norms that still apply to us today since the Old Testament is the word of God.

• From Living for God’s Glory by Joel Beeke:

The law of God is the standard for Christian conduct. It reveals the character of God and His perfect righteousness. The origin of the law is the will of God, which is neither arbitrary or capricious. Because the law expresses God’s unchangeable holiness and righteousness, it endures forever. …

Calvinist ethics … also recognizes three uses of the divine law. First, like a bridle, the law restrains the wickedness of unregenerate people. Second, like a mirror, the law shows people their sin and their need of Jesus Christ. Finally, like a map, the law guides God’s redeemed children along the way of living faithfully before Him. Throughout its history, Reformed ethics has stressed the positive use of the law in the Christian life in teaching believers grateful obedience to God.

Learn more:

1. John Warwick Montgomery: The Third Use of the Law
2. Phil Johnson: A Primer on Antinomianism
3. Kevin DeYoung: The Third and Principle Use
4. Formula of Concord: The Third Use of the Law

Related terms:

• antinomianism
• legalism
• threefold division of the law

1From The Third Use of the Law in the Formula of Concord.

Filed under God’s Nature and His Work.

Do you have a term you’d like to see featured here as a Theological Term of the Week? If you email it to me, I’ll seriously consider using it, giving you credit for the suggestion and linking back to your blog when I do.

Clicking on the Theological Term graphic at the top of this post will take you to a list of all the previous theological terms in alphabetical order.