l

The Jerusalem Tempie According to luke

Andrés Garcfa Serrano

UNIVERSIOAO SAN DAMASO
MADRID

RESUMEN Este articulo aborda la posici6n especifica que Lucas adopta en relaci6n con e! Tem-
plo de Jerusalén y si Lucas considero esta instituci6n culturalmente compatible con Jesus y el
acontecimiento cristiano. Mediante el empleo de la critica de la redacci6n y el aruilisis narra-
tivo aplicados a lo largo de Lucas-Hechos, el lector puede contemplar la ambivalente actitud
de Lucas hacia el Templo de Jerusalén debido a las diferentes etapas de la historia de la re-
dacci6n y c6mo los cambios en relaci6n al culto en el templo sucedieron lentamente. La per-
secuci6n de los primeros cristianos y la expansi6n del cristianismo hacen que el Templo ya
no sea el ambito fundamental del culto cristiano.

PALABRAS CLAVE Templo, anal.isis narrativo, critica de la redacci6n, Lucas-Hechos.

SUMMARY Tbis paper aims to achieve the speci.fic position of Luke in reiation to the Tempie of
Jerusalem and whether or not Luke considered this institution cuituraily compatibie with Jesus
and the Christian event. Empioying redaction criticism and narrative criticism throughout
Luke-Acts, the reader can see the ambivalent Luke '.s attitude towards the Tempie ofJerusaiem
because of the dif.ferent stages of the history of redaction and how the changes regarding the
cuit in the tempie came about slowly. The persecution of the first Christians and the spread of
Christianity imply that the Tempie is no ionger the main place for the Christian cuit.

KEYWORos Tempie, Narrative Criticism, Redaction Criticism, Luke-Acts.

In this article I propose to study whether the geography that Luke sets
forth, especially the Temple of Jerusalem, contributes to a better understanding
of the unity of Luke-Acts 1. What is Luke's position in relation to the Temple?

In this paper I wi\l referto the author as Luke. and to his work as Luke-Acts. Fo\lowing the majority of the scholars. of whom
the first was H. J. CADBURY, The Making of Luke-Acts (The Macmi\lan company, New York 1927) 8-11, I consider Luke-Acts as
two parts of a single account. the "Lukan work." M. C. PARSDNS -R. I. PERVO, Rethinking the Unity of Luke and Acts(Fortress
 The Jerusalem Tempie According to Luke 39
38 Andrés Garda Serrano

Was Luke in favor of, or against, the Temple? Did Luke consider this institution Acts, there is little agreement among the scholars regarding either Luke's
culturally compatible with Jesus and the Christian event? What is the relation attitude towards the Temple or its meaning in Luke-Acts4. The status
of Luke's Jesus to the Temple? quaestionis is, therefore, both simple and complicated at the same time. The
My paper has two parts. Tue first, employing redaction criticism, will importance of the Temple in Luke-Acts is widely accepted; however, we will
study some important passages that we can compare with other parallel texts find a great diversity of interpretations.
and structures. Redaction criticism will be used to better grasp Luke's specific If we want to study this wide reality of the Temple scientifically, we have
perspective. Tue second part, employing narrative criticism, will study the evo- to delimit the Greek terms that we are going to study. Throughout Luke-Acts
lution of the Temple and its meaning throughout Luke-Acts. Approaching Luke- we find four expressions that referto the Temple: va6ç, leg6v, o1xoç and 6 i:6itoç
Acts as a unified narrative can help to understand the function of the Temple 6 a.ywr;,5• Tue noun va6r;, refers to the part of the interior of the Temple where
within the whole. I will end this study with some brief conclusions that will the priests normally make their offerings; it is the part of the Temple where
provide possible answers to the proposed questions surrounding theJerusalem the divinity dwells, the sanctuary6. Tue noun leg6v refers to the Temple as a
Temp e m u e-Acts. -~ whole, the entire area7 • The noun o1xor;, appears with much frequency
There are several studies which ~e-1::tr·ka,l'.Lwork. i throughout the Acts of the Apostles. Nevertheless, it refers to the Jerusalem
Among the scholars there is a majority consensus about the importance o f ~ - - Temple only in a lirnited number of cases8 • Finally, on two occasions the ex-
9
graphy in this work2• In his study Tbe Tbeology of St. Luke, Hans Conzelmann ' ~j9r:ession 6 i:6ii:or;, ò a.ywr;, is applied to the Temple .
argues that with the Gospel of Luke "the process by which the scene of ~Olli@-f_te~st that we ought to consider? Tue question that
Jerusalem and its surrounding setting becomes stylized into the 'Holy Land' guides the voluminous stud~TMichael Bachmann refers to the relation
10
has begun" 3 • Though many authors agree that the Temple is important in Luke- between the Temple and the city of Jerusalem • Bachmann, studying the two
11
names that refer to the city of J erusalem , provides evidence for the reciprocal
Press, Minneapolis, MN 1993). have called attention to differences in geme and style between the Gospel and Acts. Never-
theless, their challenge has led to a stronger and more defensible case lor the unity of Luke-Acts. As I. H. MARSHA!L, "'lsrael'
and the Story of Salvation: One Theme in Two Parts", in: D. P. MoessNER (ed.). Jesus and the Heritage of!srael. Luke's Narrative 4 For example, whi\e Luke's attitude to the Tempie is judged by F. D. WEINERT. "The Meaning of the Tempie in luke-Acts·: 8TB

Claim upon lsrael's Legacy(Untl 1; Harrisburg, PA 1999) 340-357. has showed, it seems apparent that Luke intended Acts to 11 (1981) 89, to be highly positive, J. H. Ewon. "Tempie Versus Household in Luke-Acts: a Contrast in Socia! lnstitutions":

be an essential part of the Gospel (Acts 1:1; Lk 1:1-4). with significant narrative connections between the two books. HTS 47 (1991) 88-90, assesses it as extremely negative, and P. F. ESLER, Community and Gospel in Luke-Acts. The Socia/ and

2 Writers can artfully make use of geographical location to affect their readers to shape the development of the plot In ad- Politica/ Motivations of Lucan Theo/ogy(University of Oxford Press, Cambridge, MA 1987) 161-163, occupies a position

dition, biblica! writers add theologically meaningful geographical locations to the plot such as the Tempie in Jerusalem. somewhere between the two. Thus, we need to be aware that this is a contentious area around which there are few signs

Because some biblica! storytellers exploit geography and location to achieve strategie literary and theological ends, geo- of scholarly consensus.
graphical location plays a key mie in biblica I studies; see J. A. BECK, God as Storyteller. Seeking Meaning in Biblica/ Nar- 5 Using these tour different Greek expressions, Luke mentions the Tempie more than any other NT writer.

rative (Cha\ice Press, St Louis, MO 2008) 106-110. 6 See Lk 1:9, 21-22; 23:45; Acts 17:24. Acts 19:24 does not referto the Tempie of Jerusalem, butto the Tempie of Artemesia.

3 H. CoNZELMANN, The Theology of St. Luke (Harper, New York 1961) 70. The legacy of Conzelmann in modem scholarship is 7 See Lk 2:27, 37, 46; 4:9; 18:1 O; 19:45, 47; 20:1; 21 :5, 37-38; 22:52-53; 24:53; Acts 2:46; 3:1-2, 8, 1O; 4:1; 5:20-21, 24-25, 42;

not hard to find. L T. JoHNSDN, The Gospel of Luke (Sacra Pagina 3; The Liturgica\ Press, Collegeville, MN 1991) 11, claims: 19:27; 21:26-27; 22:17; 24:6, 12, 18; 25:8; 26:21.
"The geographica\ structure of Luke-Acts makes Jerusalem the center of Luke's narrative.· And J. A. FITZMYER, The Gospel 8 See Lk 6:4; 11:51; 13:35; 19:46; Acts 7:47; 7:49.
According to Luke 1-IX. lntroduction. Translation, and Notes(AncB 28; Doubleday, Garden City, NY 1981) 168, conc\udes: 9 See Acts 6:13; 21 :28. The two texts referto the accusations of having profaned "this holy piace," that are addressed to

"Though Luke never uses the expression, Jerusalem functions lor him as 'the nave\ of the earth." In this view. Luke's un-
derstanding of Jerusa\em as the "Holy Land" or the umbilicus terrae may logically be viewed to have culminated in the map-
pae mundi of medieval Christian scribes which visually and symbolically located Jerusalem at the center of the world; see
M. C. PARsoNs, "The Piace of Jerusalem on the Lukan landscape: an Exercise in Symbolic Cartography", in: R. P. THOMPSDN -
Stephen and Paul respectively.
1o M. 8ACHMANN, Jerusalem und der Tempel. Die geographisch-theologischen Elemente in der Iukanischen Sicht des jOdischen
Kultzentrums (BWANT 109; Verlag W. Kohlhammer, Stuttgart 1980) 132-170.
11 Luke-Acts presents two distinct nouns: 1egocr6ì..uµa. and 1Egoucra.ì,.rjµ. The first is the Greek name of the city, while the

T. E. PHIWPS (eds.). Literary Studies in Luke-Acts. Essays in Honor of Joseph B. Tyson (Snow Lion Publications-Mercer Univ second is practica\ly a transcription of the Hebrew. lt has been supposed that the Jewish terrn 1egoucra.ì,.rjµ qualifies the

Pr, Macon, GA 1998) 159. city following a salvific-history perspective, while the Greek terrn 1egocr6ì..uµa. represents merely a geographic concept
--
40 Andrés Garcfa Serrano
relation between the Temple and the city. It is a question of two realities which
are mutually defined. Tue Temple is the space which specifies the more generic
dimension of the city of Jerusalem. Following Luke's own example, I will con-
sider the terms Temple and Jerusalem to be very dose to each other
(Lk 21:6-24; 24:52-53; Acts 5:25-28; 24:11-12).
I am aware of the different nuances that each Greek term brings with it.
Tue study of the particularity of each term would be too long for this brief work.
Moreover, if we focu_s_ec:l__()_n_Jli~ differences of each term, we would be taken
away from the study of the Templ; an~gìloufT:uke-Acts.
I. REDACTION CRITICISM
What was the evangelist's own approach to the Temple, as it is reflected
in his use of traditional sources? To answer this, I will not follow the order in
which texts appear in Luke-Acts, but the order that Weinert proposes:
First, in redactional studies those texts whose source material may be
most clearly identified lend themselves to the most carefully-controlled
analysis, and generally should receive priority. Second, both the
narrative character of the Gospel genre and the importance of geogra-
phical and spatial arrangement in Lukan style require that Temple re-
ferences which play the most direct narrative role in Luke's work
receive precedence12 •
Following these criteria, I will study the following parts of Luke-Acts:
(I. DE LA PDTTERIE, 'Les deux noms de Jérusalem dans I' évangile de Luc·: RSR 69 [1981] 153-187; J. K. Eworr, •Jerusalem in
Acts and the Gospels': NTS23 [1976-1977] 462-469). Nevertheless, many manuscripts do not agree regarding the use of
the.two terms. Therefore, ali theological interpretation tram each term remains in the terrain of mere hypothesis (J. JERE-
MIAS, "Miszelle: lerousalem/lerosolyma": ZNW65 [1974] 273-276; D. D. SvLVA, "Jerousalem and Hierosoluma in Luke-Acts":
ZNW74 [1983] 207-221).
12 WE1NERT, 1"he Meaning of the Tempie in Luke-Acts", 85.
The Jerusalem Tempie According to Luke 41
1. THE LAST DAYS OF JESUS: LUKE 19:45-24:53
Tue section of Jesus' ministry inJerusalem begins with the expulsion of
the merchants from the Temple (Lk 19A5-46). Tue violent action in the other
synoptics disappears (Mt 21:12-13; Mk 11:15-17). Instead of that, in Luke the
cleansing of the Temple is closely associated withJesus' teaching. Whereas, in
Mark, the message of the prophets is joined to the cleansing episode with the
conjunction 'ìtaC, in Luke it is joined with the participle "A.tywv. Interpreting that
predicative participle as "circurnstantial of means," Jesus' teaching is the means
by which the Temple is cleansed13 . The posture of Luke's Jesus is, therefore,
less violent and more constructive. Luke's expulsion is not a question of the
eschatological end of the Temple, but of its cleansing Jesus prepares it as
somewhere he can remain. WhenJesus occupies it and teaches there, the Tem-
pie as a place of revelation is fully realized14.
In the Gospel of Luke, the entire area of the Temple is the only place
in which the activity of Jesus in Jerusalem is developed. Luke 19:47-21:38, is
delirnited at the beginning and at the end through two Lukan narrative sum-
maries of Jesus' ministry in the Temple, which form a clear inclusio:
19:47-48 Tjv ùLM.o-xcov-cò xa0' iJµtgav èv-c0 Ì.CQC\J ò t-.aòç yàg futaç (. .. ) aùtoù à%o1lwv
21:37-38 ~v libàçiJµégaç èv-c0 IBQC\l liLM.o-xwv :rtaç ò t-.aòç (. .. ) ÙXOUE LV aùtoù
As the table shows, the inclusio is formed by the continued teaching of
Jesus (imperfect aspect: ~v 1iLM.0%oov); the location where this teaching takes
place, in the Temple (èv -c0 icg<'9); the frequency of this teaching (tàç iJµtgaç),
and the prolonged listening by the crowd15 •
13 The thesis of J. M. DAWSEY, "The Origin of Luke's Positive Perception of the Tempie": PRSt18 (1991) 11. is that Luke 19:45-
20:47 follows a more antiquated source than Mark, or that the three synoptics share a common source that Luke follows
faithfully and Mark changes in arder to present the Tempie in a more negative mode.
14 When Jesus enters the Tempie, he himself names two characteristics of the Tempie. Citing the oracle of the prophet lsaiah
(ls 56:71, Jesus considers the Tempie as the house of God and a house of prayer. "My house will be a house of prayer''
(Lk 19:46). Moreover, Jesus, teaching in the Tempie, reaches ali of the Jewish people. Theref
of teaching, a house of revelation.
15 In both cases the verb is encountered in present àxo1lw amoii. The subject of the verb à
"ali of the people. • The Tempie represents that piace in which ali of the people of lsrael may
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42 Andrés Garcfa Serrano
Luke, in order to maintain this uninterrupted unity of place throughout
the narrative, eliminates the chronological scheme and the changes of place
that are mentioned in the other synoptics. Luke, in fact, does not speak
explicitly of the return of Jesus to Jerusalem after having spent the night iri
Bethany (Mk 11:15.27; Mt 21:23) 16 . In Luke, the teaching of Jesus follows his
only entrance into the Temple. Jesus remains in the Temple and teaches con- ·
tinually in it, so that the prominence of the Temple is underlined17•
In theJewish trial ofJesus (Lk 22:66-71), he is never accused of having
acted against the Temple or of having affirmed that he would destroy the
Temple and rebuild it in three days 18• While Mark's and Matthew's Gospel twice
present this affirmation (Mk 14:57 and Mt 26:61, in the trial before_ t_li__t:
Sanhedrin; Mk 15:29 and Mt 27:40, on the cross), Luke ;~ts-it.Luke-presents
the Christological issues as of central importance to the trial of Jesus, rather
than the fate of the Temple. And he avoids Mark's tendency to make the Temple
the object of Jesus' criticism.
The Temple re-appears in the moment of the death of Jesus: the veil of
the Sanctuary is torn in half (Lk 23:45) 19 . The account of the rending of the
reached by Jesus (19:47-48; 20:9, 45; 21:37; 22:53), the piace in which the nation is able to listen to the teaching activity
o/ Jesus (19:45--47; 20:1; 21:1--4, 5-7).
16 Far example, in Mk 11 :11, alter the entrance into the Tempie, Jesus leaves it and spends the evening in Bethany. The fol-
lowing day, he leaves Bethany and enters the Tempie again with his disciples (Mk 11:15). In the altemoon he again leaves
the city (Mk 11 :19). In the morning of the following day he enters the Tempie aga in with his disciples (Mk 11 :27). And in
Mk 13:1 he leaves the Tempie definitively and pronounces his eschatological discourse. Matthew presents a similar
scheme, although somewhat more simplified. Tue only Lukan reference to the overnight of Jesus in the Mount of Olives is
found outside of the unity of the teaching o/ Jesus in the Tempie (Lk 21:37).
17 N. TAYLOR, "The Jerusalem Tempie in Luke--Acts": HTS60 (2004) 459, says: "Tue Tempie may on occasion be incidental to
the narrative, or simply a geographical point of reference, but it is nonetheless significant that mention shou Id be made of
it so frequently, and that key episodes locateci elsewhere in Matthew and Mari< should be locateci in the Tempie in Luke.
This is most conspicuously the case with the eschatological discourse, locateci on the Mount of Olives in Matthew 24 and
Mari< 13, but in the Tempie in Luke 21."
18 Tue only reference to that accusation throughout Luke-Acts is found in the tria! against Stephen, Acts 6:14.
19 We know that the Tempie of Jerusalem had two veils: one inside the Tempie where one entered /rom the Tempie into the
sancta sanctorum; and the other outside where one entered /rom the atriums into the building itself. Tue term that Luke
employs to referto the Tempie in Lk 23:45, va6ç, helps usto knowwhich veil Luke is speaking about Luke employs it only
in this passage and when Zechariah is officiating in the sanctuary of the Tempie (1 :5, 35). I think, therefore, that the term
va6ç shows us that the veil torn was the interior veil, which separates the sancta sanctorum /rom the rest
The Jerusalern Tempie According to Luke 43
sanctuary curtain atJesus' death is common to the synoptic passion narratives20 •
However, Luke differs from Mark and Matthew, narrating the rending before
rather than after the moment of Jesus' death. The rending of the sanctuary
curtain is nota consequence ofJesus' death; it is not an act of judgment. Luke
separates the rending of the sanctuary and its meanings from Jesus' death.
After the resurrection, only in the Gospel of Luke do the disciples remain
in J erusalem. In the rest of the synoptic gospels, the message of the angel at
the empty tomb orders the disciples to go to Galilee because "Jesus will go
ahead ofyou to Galilee and there you will see him" (Mk 16:7; Mt 28:7) 21 . How-
ever, in the Gospel of Luke, the angels recall that Jesus had prophesied that
he must be handed over, crucified, and rise again on the third day, but he said
nothing of commanding the disciples to goto Galilee (Lk 24:7). And the risen
Jesus orders them to remain inJerusalem (Lk 24:49). Therefore, only Luke re-
stricts the apparitions of the risenJesus to Judea. Luke has therefore ended his
Gospel inJerusalem, more particularly in the Temple of Jerusalem, where the
disciples are "praying to God" (Lk 24:53).
In this synoptic comparison, it is important to emphasize what Luke does
not say about the Temple in Luke 19-24: this is also significant. Luke does not
pursue Mark's criticism of the Temple cult as grossly materialistic or debased
(19:45-46, cf. Mk 11:15-17; Lk 21:1-4, cf. Mk 12:41-44; Lk 21:20, cf. Mk 13:14),
or as being in need of a more spiritual replacement (Mk 14:58; 15:29).
2. JESUS' JOURNEY TO JERUSALEM: LUKE 9:51-19:44
This large section ofLuke's Gospel is oriented towardJerusalem. From
the beginning of this section, the narrator affirrns that "Jesus set his face to go
to Jerusalem" (9:51). The section is characterized by frequent redactional ad-
ditions that referto the journey22 • These redactional references increase toward
20 J will not enter into the interpretation of the significance of that sign. The interpretations are many and varied; in addition,
they are beyond the limits of my paper. Tue most frequent interpretations point in the direction of the nupture of the distance
that separates God and man; the loss o/ the divine presence in the Tempie; or the loss o/ ali the Temple's values.
21 This mandate is reinforced by the fact that Jesus himself, belare his passi on, death and resurrection, tells them: "but alter
my resurrection I will go ahead of you to Galilee" (Mk 14:28; Mt 26:32).
22 Tue redactional references structure the section. Luke repeats expressions like "to goto Jerusalem," "to make the joumey
to Jenusalem" or ·to go up to Jenusalem" (9:51, 53; 13:22, 33; 17:11; 18:31 ).
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44 Andrés Garcia Serrano
the end of the joumey. In 19:1, Jesus passes to Jericho; in 19:11 he is next to
Jerusalem; in 19:28 he goes up to the city; in 19:29 he is on the way to
Bethphage and to Bethany and the Mount of Olives; in 19:37 he is already pre-
pared to go down the mountain to the city, which appears before him in 19:41.
The details of the movements give way little by little to Jesus' arrival in the city.
The narration creates progressive tension and suspense. The verb tyy(çw, on
the other hand, repeated successively in 19:29, 37, 41, evidences the imminence
of his entrance into the city.
~ - - ----
However, the text of Luke does n~ffum-expltci.ily that Jesus enters
Jerusalem. ~ k e . u ~ ' entrance into the Temple, the place
~---m--whtcnthe joumey of Jesus ends. Luke does not narrate the entrance into
the city, but he does assert that "Jesus carne into the Temple" (19:45), under-
standing that the Temple is locateci inJerusalem23 • The entrance into the sanc-
r tuary becomes the culminating moment of the narrative. This detail of Luke's
account requires particular attention when we realize that the other synoptics,
despite not repeatedly underscoring Jesus' journey to Jerusalem, always
mention his entrance into the city (Mk 11:11; Mt 21:10). Luke's redaction pres-
ents, therefore, in this point, its own specificity. The LukanJesus goes directly
from the Mount of Olives (19:37) to the Temple (19:45). By elirninating the
cursing (Mk 11:12-14) and withering (Mk 11:20-26) of the fig tree, Luke depicts
a single movement by whichJesus enters and cleanses the Temple and begins
teaching there, ali in the space of three verses (Lk 19:45-47) 24 • Even though the
references would be to Jerusalem, in practice, the journey is directed toward
and ends in the Temple.
Throughout the Lukan journey to Jerusalem, the number of references
to the Temple is not quantitatively numerous. However, the section is entirely
oriented towards Jerusalem. The Temple, as the final destination of the section,
acquires a large qualitative importance which shows the importance that the
Temple has in the Gospel of Luke.
23 Different ends of Jesus' journey to Jerusalem have been proposed: 18:14; 19:27; 19:44. I believe that the narrative journey
to Jerusalem can only finish when Jesus comes into Jerusalem (19:45). Therefore, I state that the Lukan trave! to Jerusalem
finishes in 19:44 and argue that the next section of the narrative does not begin unti! the goal of the joumey is reached with
Jesus actually entering the city and the Tempie in Lk 19:45.
24 See C. R. HlllCHE0N, "'God 1s with Us': The Tempie in Luke-Acts": svro 44 (2000) 15.
The Jerusalem Tempie According to Luke 45
3. PAUL'S JOURNEY TD JERUSALEM: ACTS 21-23
As we have just seen, the central section of Luke's Gospel is set within
the framework of a journey narrative. The "way" ofJesus became paradigmatic
for Jesus' followers, so that it is not surprising that the favorite term for the
Christian movement in Acts is simply the "Way" (9:2; 19:9, 23; 22:4; 24:14, 22).
As in the third Gospel we find Jesus' journey to Jerusalem, in Acts we
find Paul's joumey to Jerusalem. If we want to know the particular position of
Luke with respect to Paul's joumey, we have to compare this journey with other
narrations of the same voyages. The narratives that we possess are found in
the letters written by Paul hirnself. Therefore, I will compare the joumey of
Paul to Jerusalem narrateci in his letters with the same joumey narrateci by
Luke. After the comparison I will extract the appropriate conclusions. 25 •
Paul reveals in h.is letters that the so called "th.ird missionary travel" (from
Ephesus, passing through Macedonia, then arriving at Corinth) is due, after ali,
to the problems in the churches and in order to promote a collection26 . On the
other hand, before leaving Ephesus, he had not yet decided to goto Jerusalem
orto send the delegates of each church alone to carry the collection27 •
Luke, on the contrary, presents a Paul who has already firmly decided
to goto Jerusalem and to Rome (Acts 19:21-22). The Paul of Acts departs from
Ephesus through Greece, having decided to go to Rome, passing through
Jerusalem. Nota small detour! Luke mentioned neither the attention to the
churches nor the collection as motives of his journey28 • What is the reason for
this difference?
25 On the routes of Paul's journeys in the Pauline letters, comparing them to those of the so-called missionary journeys of Paul
in Acts, see the stimulating article by T. H. CAMPBELL, "Paul's 'Missionary Joumeys' as Reflected in his Letters": JBL 74 (1955)
80-87 and A PEREIRA, "Pablo, corno Jesus, camino de Jerusalén": Res8ib60 (2008) 37-45, which I follow.
26 In relation to the internal problems of each church, Paul preaches to them anew in arder to advance and correct their ex-
perience of the faith; in relati on to the Jew-Christian, he initiates a collection that implies a visible sign of ecclesial com-
munion. He initiates the collection not only as a gesture of generosity (2 Cor 8:9; 9:6-15) and equality (2 Cor 8:13-14), but
also as a sign of "communion" (KOLvwv(a:, 2 Cor 8:4; 9:13; Rom 15:26-27).
27 Although 1 Cor 16:3-4 is a future more vivid conditional phrase (Èocv +Subjunctive, Future Indicative). it is a conditional sen-
tence. In other words, Paul thinks that he is going to goto Jerusalem, but he is not sure. Rom 15:25 seems clearer, but the
question remains open.
28 Tue silence regarding the collection in Acts 19:21-21:16 cannot be justified by saying that Luke did not know about it, be-
cause it is alluded to in Acts 24:17 (see as well Acts 11 :29-30).
46
I suggest that the main reason is that Luke wants to present Paul traveling
Andrés Garcfa Serrano
to Jerusalem as Jesus did, in order to fulfill the divine plan, as Jesus did. In
Paul's travel to Jerusalem, there are several texts that remember sayings and
events of Jesus. At the beginning of both journeys (Acts 19:21-22, 23-39 and .
Lk 9:51-56), the verbs "to accomplish" and "to go to Jerusalem" appear29 • It is
necessary to travel to accomplish God's wi1130 . Furthermore, both texts mentiori
the name of two collaborators and the hostility that they receive. James and
John witnessed the hostility in Samaria, just as Timothy and Erastus witness
the hostility in Ephesus31 •
. -A-cts·19:21-22,-23-39 Lk 9:51-56
Now after these things had been accom-
When the days were accomplisbed for
plisbed, Paul proposed in Spirit to go to
him to be taken up, he set his face to gQ
Jerusalem.He said, "Afterwards, I must
to Jerusalem.
also visit Rome."
Sending of messengers, intervention of
Sending of two collaborators, Timothy
two, James and John, and hostility in
and Erastus, and hostility in Ephesus.
Samaria.
However, the existing parallels do not stop at the beginning of both trav-
els. On the one hand, Paul's journey to Jerusalem is presented in two stages:
Macedonia and Achaia (Acts 19:21). Both of these stages parallel the two
regions that J esus has to cover in his journey to J erusalem: Galilee and Samaria
(Lk 17: 11). These four regions are always introduced by the verb èìLtgxoµm. On
the other hand, the account of Miletus opens three predictions of tribulations
and hostilities that Paul will face in Jerusalem (Acts 20:22, 23, 36-38; 21:4-6;
21:10-14). These three announcements parallel the three announcements of
29 On the analogy between Lk 9:51 and Acts 19:21 see W. RADL, Paulus und Jesus im lukanischen Doppelwerk. Untersuchungen
zu Paralle/motiven im Lukasevangelium und in der Apostelgeschichte (EHS.T 49; Herbert Lang, Bern 1975) 103-126.
30 On one side, Jesus decides to set off on his journey because the days of his "ascent" (the same root of the ascension,
èt.vw.T]µ'lj,tç: Acts 1:2; 1:11, 221 were fulfilled; that is. the days of his "ascent" to the Father, of being taken up to his Father.
Likewise, Paul decides to initiate his travel because "it is necessary" (liEi:), a verb that, in Luke-Acts, evokes the pian of God
(Lk 2:49; 4:43; 9:22; 11 :42; 12:12; 13:33; 15:32; 17:25; 18:1; 19:5; 21 :9; 22:7, 37; 24:7, 26, 44; Acts 1:16, 21; 3:21; 4:12; 5:29;
9:6, 16; 14:22; 16:30; 17:3; 19:36; 20:35; 23:11; 24:19; 25:1 O, 24; 26:9; 27:24, 26). By another, Luke presents both decisions
with two very elaborate formulae: literally, Jesus "set his face" in order to goto Jerusalem and Paul "proposed in spiri!"
to go to Jerusalem.
31 In addition, both Jesus and Paul goto Jerusalem to suffer, to be condemned and to die (Lk 9:51-56; Acts 19:21-22, 23-39).
r
Ì
i
I
The Jerusalem Tempie According to Luke
the passion ofJesus (Lk 9:22; 9:43b-45; 18:31-34)32, and they respond to a com-
47
I roon pattern33 .
I The narrative technique of syncrisis is elegantly eroployed by Luke. The
l parallels betweenJesus and Paul happen in a natural manner, without being
rigid. The author includes sufficiently common elements to evoke the memory
II of past history and sufficiently diverse elements that respect the originality of
the new events.
l However, the parallelism is broken by a major difference: Paul, by divine
I imperative, goes also to Rome (Acts 19:21)34 • The Lukan narrative shows on
repeated occasions and in distinct modes, that Paul ought to steer himself
toward the pagans and to go to Roroe in order to preach to ali there. The risen
Jesus himself says to Paul in the Terople that he has to go away fromJerusalem,
"Go, for I will send you far away to the Gentiles" (22:21) 35 . After his trial before
t..1-i.e Sanhedrin, the Lord appears to him and says: "Keep up your courage! For
just as you have testified forme in Jerusalem, so you must bear witness also
in Rome" (23:11). And finally, among storms and shipwreck, an angel says to
him: "Do not be afraid, Paul; you roust stand before the emperor" (27:24). So
it is the divine plan that Paul, proclaiming the Gospel, passes beyond of
Jerusalem so as to arrive in the capital of the Empire. This divine plan
downplays the importance of the Terople of Jerusalem and, by divine inter-
vention, opens the doors of Christianity to universalism. The goal is no longer
32 1am conscious that the first two predictions take piace before the beginning of the trave I narrative, but they are locateci in
its immediate context, foresahdowing the suffering Messiah as he is presented in the travel nanrative. In fact, they frame
Jesus' Transfiguration (Lk 9:28-36) in which Jesus speaks about his departure that he was to accomplish in Jerusalem; they
are preparatory scenes which set the stage far Jesus to travel to Jerusalem.
33 We find more parallels between Jesus and Paul in Jerusalem. Jesus and Paul have an initially positive reception
(Lk 19:37-38; Acts 21 :17-20) entering the Tempie with positive motivations (Lk 19:45-48; Acts 21 :26); they both are seized
by hostile mobs (Lk 22:47-54; Acts 21:30) and slapped by assistants of the high priest (Lk 22:63-64; Acts 23:2); both are
judged by the Sanhedrin (Lk 22:66-71; Acts 22:30--23:11) and the Roman authorities try to acquit both (Lk 23:13-35;
Acts 23:29); finally, they both are rejected by the Jewish leaders but regarded favorably by a Roman centurion (Lk 23:47;
Acts 27:3.43).
34 I disagree with A. PUIG I TARRECH, "Les voyages à Jérusalem (Le 9,51; Ac 19,21 )", in: J. VERHEYOEN (ed.). The Unify of Luke-
Acts(Leuven 1999) 493-505, who parallels Jesus' journey to Jerusalem, and, alter his resurrection, his ascension into heav-
en, with Pau\'s trave! to Jerusalem, and then to Rame.
35 R. L BRAWI.EY, Luke-Acts and the Jews. Conflict, Apology, and Conciliation (SBLMS 33; Scholars Press, Atlanta, GA 1987)
137. argues that the location of Paul's theophany at the axis mundi is significant. Pau\'s vocation to preach the Gospel to
Gentiles is rooted in the midst of his Jewish faith and piety.
 48
Jerusalem and the Temple. I hold that even though Luke likens Paul's trip to
that of Jesus making a common structure in Luke's gospel and Acts, Paul's ex-
ceeds the confines of the Temple, opening the doors of Christianity to the
pagan world, aniving to Rome by divine intervention.
Il. NARRATIVE CRITICISM
In this section I try to trace the evolution of the Temple throughout the
whole work and its importance in its structure. Therefore I will follow the order
of the narrative, stopping in the important recurrences regarding the Temple.
1. THE INFANT JESUS IN THE TEMPLE: LUKE 1-2
Apart from the preface (1:1-4), the beginning ofLuke-Acts is the infancy
narrative (Luke 1:5-2:52). These two chapters form one twelfth (2/24) ofLuke's
Gospel and they contain one third (7/22) ofthe references to the Temple. Tue
first (1:5-25) and last pericopes (2:41-52) take place in the Temple. Tue Temple
constitutes an inclusio among these passages of the first two chapters of Luke:
everything begins and ends in the Temple36.
This inclusio is not the only Lukan tool to emphasize the Temple in Luke
Andrés Garcfa Serrano
r
Ii The Jerusalem Tempie According to Luke 49
ii
I! infancy: the presentation of the child Jesus in the Tempie (2:22-39) and the
twelve-year-oldJesus in the Temple (2:41-52). These do not have any parallel
in the narration of John the Baptist. This break gives much more precise im-
I
.I
1' portance to these scenes. They take place in the Temple, so that the climax of
the infancy narrative occurs in the Temple. Schurmann defines them as the
"powerful ending to the entire prelude Luke 1-2" 38 .
In these two passages the principal characteristics of Jesus are presented
by means of Simeon and Anna 39 , and by Jesus himsel.f40. The Temple appears,
in both scenes, as the place of Jesus, the privileged place for his teaching and
the manifestation of his identity41 .
From the two Greek nouns that referto the Temple in the LXX, va.6ç and
leg6v, va.6ç (66x) is much more utilized than leg6v (5x). Luke, nevertheless,
utilizes teg6v (39x) wi111 much more frequency than va.6ç (6x). Luke employs
va.6ç in those first two chapters three times, half of the six occurrences of this
term in the entire work. And it is striking that these two chapters are the only
place in ali of Luke-Acts, together with the veil of the sacred sanctuary (23:45),
in which Luke employs va.6ç to referto the Temple of Jerusalem42 . The Temple
becomes a bridge that inserts Luke-Acts into the OT tradition. Luke relates,
therefore, the origins of Christianity to the most important institution of the
Jewish tradition. Precisely in the Temple he presents Jesus. Luke's well known
I
insistence on the fulfillment of the Scriptures is better understood when that
! fulfillment is proclaimed in the Jerusalem Temple43 .

1-2. The literary method of parallelism is also utilized by Luke to organize his
account of the infancy narrative, as a linguistic tool well known in contem-
I
porary Hellenistic culture37 • The evangelist adopts it in order to show the
relation that exists betweenJohn the Baptist andJesus, who were already as-
sociated in the preceding tradition (Mk 1: 1-8). The narrator describes in parallel
the announcement of their births Cl:5-25; 1:26-38), theirbirths Cl:57-58; 2:1-20),
their circumcisions and the imposition of their names Cl:59-79; 2:21). However,
this parallelism ends with the two final scenes recounted in the gospels of the
36 We find two Tempie characteristics in this section. First. the Tempie is the most fitting site in lsrael for divine revelation
(1 :11-20; 2:22-39, 49). Second, the Tempie is a special piace for the prayer of the people (1:10; 2:37).
37 See, lor example. G. P. Goow-E. H. WARMINGTON (eds.), P/utarchi vitae parallelae I-Xl (LCL46-47, 65, 80, 87, 98-103; William
Heinemann LTD - Harvard University Press. London - Cambridge, MA 1968-1986).
38 H. ScH0RMANN, Das Lukasevangelium I. Kommentar zu Kap. 1, 1-9,50 (HThK 3; Herder, Freiburg 21982) 133.
39 Jesus is presented as "Anointed of God" (2:26). "the salvation of God" (2:30), "light that illuminates the nations and glory
of lsrael" (2:31 ). "sign of contradiction" (2:34) and that one who fulfils the eschatological hopes of the "consolati on of lsrael
(2:25) and the salvation of Jerusalem (2:38)."
40 This pericope contains the first word that Jesus pronounces in the Gospel. This word, pronounced in the Tempie, receives
a particular emphasis. Jesus presents himself as the Father's child who should be in the house of his Father (2:49).
41 See A. CASALEGN0, Gesu e il Tempio: studio redazionale di Luca -Atti (Morcelliana. Brescia 1984) 25-30.
42 The other two recurrences, Acts 17:24; 19:24, are found in the plural. They refer, respectively, to sanctuaries in generai and
to the shrines of Artemis.
43 Alter the infancy narrative, references to the Tempie quantitatively decline. However, qualitatively, the Tempie remains very
present As we saw previously, the structure of the Lukan journey maintains thcl importance of the Tempie throughout the
Gospel.
 50 Andrés Garcfa Serrano The Jerusalem Tempie According to Luke 51

2. THE BRIDGE BETWEEN LUKE'S GOSPEL AND ACTS: LUKE 24-ACTS 1 The existing parallelism between the end of the third Gospel and the
beginning of Acts shows the direct existing relation between both parts 48 • The
After the death and resurrection of Jesus, the Lukan narrative continues
to be staged in the surroundings of the Temple of Jerusalem. Just as the infancy l
I
fact that the disciples remain in the Temple, praising God, is the center of this
concentric structure.
narrative begins and ends in the Tempie, the whole of the Gospel of Luke also I While the third Gospel starts in the Temple of Jerusalem and ends in the
begins and ends in the Temple44 • The minor inclusio anticipates the major in- Temple, Acts starts from Jerusalem but does not end in Jerusalem; instead, it
clusio. ends in Rome. Tue centripetal force that drags Luke's entire Gospel through
Jesus' mandate of remaining inJerusalem is found both in Lk 24:49 and Jerusalem becomes a centrifugai force that, starting fromJerusalem, arrives at
in Acts 1:4. In this way Luke not only closes the Gospel, but also unifies the the limits of the earth, represented by the capital of the Empire. We also find
two parts of his work. Thus, through Temple allusions, Luke creates both an this centripetal (EÌ.ç 'IEpoucraÀ.ijµ: Lk 24:52) and centrifugal (ÉI; 'IEpoucraÀ.T]µ:
skilful inclusio to conclude the third Gospel, and an effective bridge to the be- Acts 1:8) movement in the second account of the conversion of Paul
ginning of Acts. Tue Temple becomes the point that unites the Gospel with (Acts 22:17-21). Paul tells the second account of his own conversion to the
Acts45 . I suggest the following concentric structure: Jews of Jerusalem in order to defend himself from their accusations. Following
the Damascus event, Paul affirms that he went to Jerusalem (EÌ.ç 'IEpoucraÀ.T]µ:
"Preaching from Jerusalem to all the nations"46 : 24:47 Acts 22:17) and, being in the Temple, saw the risenJesus who said to him:
"You are witnesses:" 24:48 "leaveJerusalem (ÉI; 'IEpoucraÀ.1)µ: Acts 22:18)." As the apostles receive the man-
"Sending of the Spirit (promise of the Father):" 24:49a date of]esus to set off fromJerusalem to the ends of the earth (Acts 1:8), now
"Remaining in the city:" 24:4b Paul, precisely in the Temple, receives fromJesus himself the mandate to leave
Ascension of Jesus: 24:50-51 Jerusalem.
Praise in the Temple: 24:52-53
Ascension of Jesus47 : 1:2
"Remaining inJerusalem:" l:4a 3. THE INFANT CHURCH IN THE TEMPLE: ACTS 1:1-8:4
"Sending of the Holy Spirit (promise of the Father):" l:4b.8
"You will be witnesses:" l:Sa Betori supports the idea that Acts 1:1-8:4 develops without a break in
"Preaching from Jerusalem through the limits of the land:" l:Sb the city of Jerusalem, thus forrning a unity49• No other place appears in this sec-

44 HurcHEDN, "'God ls with Us': The Tempie in Luke-Acts", 20, asserts: 'ìhe Gospel opens with the sequence 'Tempie,' 'de-
scent' li.e.• of Gabriel to Zechariah and Mary), and 'blessing' {Zechariah's. Benedictus at Lk 1:671. and closes in reverse order
with 'blessing,' 'ascent' and 'Tempie."'
45 The Jerusalem Tempie stands at the end of the story of Jesus as the goal of his journey and at the beginning of the story
of the Church as the starting point for Christian witness in the world (see M.C. PARSONS, "The Piace of Jerusalem on the
Lukan Landscape: an Exercise in Symbolic Cartography", 167-168).
46 The quotation marks highlight Jesus' words.
47 While in Lk 24:50-51 the ascension of Jesus is narrateci, it is only referred to in Acts 1:2. On the differences between the
two ascension stories see F. BovoN, 'ìhe Lukan Ascension Stories": KNTS17 (2010) 583.
48 Tue relation between the end of the third Gospel and the beginning of the book of Acts is not limited exclusively to the con-
centric structure described above. Tue end of Luke's Gospel speaks of the persecution that the Jewish authorities undertake
against Jesus (22:66-71 ). as the beginning of Acts describes the persecution of the Jewish authorities against the first
Christians (4:1; 5:24). Tue Tempie serves as a piace of refuge for Jesus in the third Gospel (19:48; 22:2, 6) and far his disci-
ples in Acts (4:21; 5:26). For other lexical repetitions such as the "two men in brilliant clothes" (Lk 24:4; Acts 1:10). or the
questi on of the heavenly characters regarding the reason tor the human witnesses' behaviour (Lk 24:5; Acts 1:11 ). see
A. PUIG I TARRECH, "La finale de Luc: Une synthèse ouverte", in: C. FOCANT-A. WÉNIN (eds.). Ana/yse narrative et Bib/e. Deux-
ième Col/oque internationale du RRENAB, Louvain-ia-Neuve, avril 2004 (BEThL 191; University Press - Peeters. Leuven -
Paris - Oudley, MA 2005) 222-224.
49 G. BET0R1, Perseguitati a causa del Nome. Struttura dei racconti di persecuzione in Atti 1, 12-8.4 (AnBib 97; Roma 1981 l
20-41. argues that the unity is delimited by the inc/usiothrough 1:12-14 and 8:1 b-4. The argumentsare as fol\ows: the men-
 Andrés Garcia Serrano
52
tion with so much frequency or isso well distributed as the Temple (2:42-47;
3:1-26; 5:12-16; 5:17-41; 6:13; 7:2-53). The Temple constitutes the centre of par-
ticular interest in these first chapters of the book of Acts.
Tue parallelism between Luke's Gospel and Acts appears again in the
infant Jesus in the Temple and the infant Church in the Temple, or in other
words, between the beginnings of both parts of Luke-Acts. Neither the cruci~
fixion-resurrection nor Pentecost makes any difference regarding the Temple.
AsJesus claims the Temple as his-~--2:4~sLChristians place them-
selves in the Temple (Acts 2:46; 3:1; 5:12) 50 • AsJesus is presented (Lk 2:22-39)
and presents himself in the Temple (Lk 2:41-52), the growing church, preaching
in the Temple, presents itself (Acts 5:12, 20, 21, 25, 42) 51 . As the Spirit inspires
Simeon in the Temple (Lk 2:25-27), the Spirit inspires Peter in the Temple
(Acts 4:8; 5:32). Tue infantJesus and the infant Church have the same relation-
ship to the Temple.
As Jesus was present in the Temple at the beginning of the first part of
the work, Jesus resurrected continues to be present in the Temple through his
community. In the Temple they perform miracles in the name of Jesus
(Acts 3:6); his name remains present in the Temple through the primitive
Church's preaching (Acts 3: 13-16; 4: 10-12; 5:30-32); Jesus remains present also
by the memory of his words (Acts 6:13-14); andJesus himself even appears in
the Temple (Acts 22:17-21).
As in the third Gospel, so also in Acts the references to the Temple are
progressively reduced. After the initial section (Acts 1:12-8:4), the singular ref-
erences to the Temple are found only in the accusations against Paul (21-26) 52 .
tion of the city of Jerusalem; the mention of the apostles, the women, Mary and the brothers of Jesus (Church); the verb
wcom:QÉ<pw Ei,; 1Egouow.ijµ (1 :12) indicates the centripeta! movement toward Jerusalem on the part of the first Chris-
tian community, while the verb OtacmE(Qw (8:4), opposed to the verb wcom:gé<pw, indicates the centrifugai movement
leaving Jerusalem.
50 According to N. TAYLOR, 'The Jerusalem Tempie in Luke-Acts', 464, 473. "the location of the disciples· meeting alter their
reception of the Holy Spirit. signify a claim to be the true lsrael and therefore the rightful custodians of what. the Tempie
represented. (...) Christian appropriati on of the Tempie courts as a venue far meeting and proclaiming the Gospel in the early
chapters of Acts corresponds with the text in which Jesus, being in the Tempie says: 'I must be in my Father's house:·
51 In these chapters, the location ofthe apostles' preaching is always the Tempie. Even the angel, alter releasing the apostles
from the jail, commands them to "stand in the Tempie and teli the people the whole message about this life' (Acts 5:20).
52 In the case of Acts, the 34 references to the Tempie ali appear either in Acts 1-7 (2:46; 3:1-11; 4:1; 5:12, 20-21, 24-25. 42;
6:13-14; 7:46-49) or else in Acts 21-26 (21:26-30; 22:17; 24:6, 12, 18; 25:8; 26:11). Not even in the council at Jerusalem
(Acts 15) does the Tempie appear.
The Jerusalem Tempie According to Luke
53
However, Luke's Gospel structure is oriented towards the Temple by Jesus'
joumey to Jerusalem, and this does not happen in Acts. While Jerusalem is the
fi.nal destination of Jesus, Paul, after going up to Jerusalem, goes to Caesarea,
from there to ·Sidon, from there to Crete, from there to Malta and from Malta
to Rome 53 •
4. LUKE'S CRITICISM OF THE TEMPLE
As Luke progressively decreases the recurrences of the Temple
throughout Acts, he also presents passages of unquestionable criticism of the
institution.
In Luke's Gospel, the Temple references in 3:1-19:45 always appear in
the context of a conflict between Jesus and his opponents (4:9; 6:4; 11:51;
13:35; 18: 10). In the Gospel, there are four Lukan texts which offer clear
evidence of criticism of_theYe1112k= Jesus' reference to Jerusalem's abandoned
house (13:34-35);-the expulsion of the ~;;c:hants from the Temple 09:45-46);
the prophecy of the destruction of the Temple (21:5-7); and the toro veil of the
sanctuary before Jesus' death (23:45) 54 • Although in each of these cases Luke
actually edits his sources to reduce any anti-Temple polernic, clearly they stili
portray the Temple in a critical light.
In Acts, both Stephen (7:48-50) and Paul (17:24-25), affirm that God does
not dwell within what is a merely human construction. Although according to
the OT citations, such statements represent a traditional prophetic assertion of
God's transcendence and freedom from creaturely constraint (Is 66:1-2;
1 K 8:27), both assertions contain criticism of the Temple of Jerusalem. Jesus,
shows no animosity toward the Temple; while Stephen and Paul, on the other
hand, expressly opposed to God's presence in it.
Based on my analyses above, Luke does exhibit some ambivalence to-
ward the Temple. On the one side, Luke presents a clearly positive attitude to-
wards the Temple. Tue structure of Luke-Acts shows the importance of the
Temple. Tue Temple becomes a double bridge: it unites Luke-Acts with the
53 Ali of that brings usto affirm that while Luke' Gospel gives us a quantitative, but not qualitative, decrease, in Acts we find
a quantitative and qualitative decrease.
54 These texts do not speak against the Tempie, but rather about the bad things happening in orto the Tempie.
 r
54 Andrés Garcia Serrano The Jerusalem Tempie According to Luke 55

preceding tradition of the LXX; and the Temple is also a point that unites both it was no longer a place of worship. The ambivalence of Luke manifests these
parts of Luke-Acts. Moreover, the presence of the Temple at the beginning of changes in distinct stages of the history of salvation. These changes come about
both parts and both joumeys to Jerusalem, Jesus' in the Gospel and Paul's in slowly. Tue emancipation from the community of Israel took place only very
the Acts, shows that both books are structured in a sitnilar, but not exactly slowly. Luke shows that the separation of the beliefs with respect to the Temple
equal,_~ode55 • The Temple clearly unifies Luke-Acts. However, on the other happens gradually and demands time to mature.
side, Luke-doesnot h.ide a negative attitude toward the Temple. We find at least" Did Luke consider this institution culturally compatible with J esus and
four texts in Luke's Gospel (13:34-35; 19:45-46; 21:5-7; 23:45) and two texts in the Christian event? Tue Temple is presented by Luke as a place of prayer, of
Acts (7:48-50; 17:24-25) that contain a clear criticism of it Moreover, throughout teaching, of revelation, of meeting, and of the action of the Spirit. Neither the
Acts, the mentions of the Temple, and their importance, progressively decrease. crucifixion-resurrection nor Pentecost makes any difference regarding the Tem-
The conclusion of Paul's journey in Rome rather than Jerusalem is a further ple. However, after the Christian event, other new ways of worship are added
proof of this decline. to the Temple. In Acts, Luke also adds the breaking of bread, the reception of
the Holy Spirit and the reception of the baptism, which usually take place in
houses (2:2-4, 46; 10:44, 48; 16:15; 20:7).
-----:--------"'L""u'-"'k~e•does not make many references to the sacrificial dimension of the
CONCLUSIONS Temples7_ B~fthis,WJkl<~~affirr11s: "Perhaps the fìrst Christians did
not participate from the beginning in the cultofthe Temple"58 . However, I be-
Tue following conclusions ea:tik
suggested to the questions proposed lieve that their non-participation in the cult of the Temple was more progressive
in the introduction. We cannotsay that Luke was in favor of the Temple, or that and gradual. On the one hand, the fìrst chapters of Acts show that Peter and
Luke was against the Temple. How is it possible that the same author presents John often go to the Temple, this being compatible with the new faith; we do
a very ambivalent attitude about the same institution? We are only able to not know whether they took part of the cult in the Temple, but Acts 3:1 says
i,
respond to this question in historical terms. In Luke-Acts we find events which j that "they went up to the Temple for the prayers at the ninth hour," which was
date from the time of Jesus, from the time of the growing Church, and from the the hour of the aftemoon sacrifice. On the other hand, Paul, in his last joumey
time in which the author wrote it. Throughout history, and in the history of sal- !
I
to Jerusalem, takes the men who were following him to the Temple and, after
!
vation, there are changes, which evolve in time. Tue Temple inserts Christianity being purified with them, he entered the Temple to present the offering that
into the Jewish tradition, in which the Temple was the necessary place for would have to be presented on behalf of each of them (Acts 21:26)59 . Luke
Jewish worship. Jesus and the first Christians, due to historical and cultura! mo- shows that he sees no real incompatibility between the early Christian rnission
tives, did not contradict the Temple, but they progressively found more and the proper meaning and function of the Temple60 • In Acts, Christians do
difficulties to participate in it. When they suffered persecutions, especially be-
ginning with the death of Stephen56, and after the destruction of the Temple, 57 Lk 2:22; 22:7; Acts 21 :26; 24:17. N. TAYLOR, "The Jerusalem Tempie in Luke-Acts", 460, says: "Allusions are never accompanied
by detailed descriptions of the architecture or ritual system which would satisfy the curiosity of antiquarian or eclectically mind-
ed readers." Luke also makes reference to other sacrificial rites outside of the Tempie: Lk 13:1; Acts 7:41; 10:13; 11:7.
55 lt can also be argued that the Tempie provides us with a convenient organizing principle lor understanding and simplifying 58 U. WtLCJ<ENS, Theologie des Neuen Testaments (Neukirchener Verlag, Neukirchen-Vluyn 2003) 11. 1, 31.
the structure of both Luke and Acts. But the structure, while similar, is not equa\. Although we find the journeys in both 59 The term used is ngooqioQ6., which is a typical sacrificial noun to designate the offering. And in Acts 24:17, Luke presents
parts, there are also differences; Jesus' journey finishes in Jerusalem and therefore Luke's Gospel ends there; however, again Paul himself as engaging in the Tempie ritual with this very same term ngooqiog6., without any suggestion of em-
Paul's journey finishes in Rome, and therefore Acts ends there. barrassment. impropriety, or conf\ict with customary Jewish observance.
56 The progressive separation of the Christian community !rom the sanctuary took piace when the people of Jerusalem, in their 60 In addition, outside of the Lukan \iterature, the letter to the Hebrews shows the existence of some kind of polemic between
persecution of the group of Hellenistic Christians, react increasingly violently to the Christian preaching (Acts 8:1 ). the Jewish and the Christian cult. which means that both cults were accepted by some of the Jewish-Christians (Heb 5:11 ).
56 Andrés Garcfa Serrano
not abandon the Temple's ritual as meaningless or perverse, but they added
other rites in their houses. At the end of Acts the Jerusalem Temple is no longer
the main place for the Christian cult.
Finally, what is the relation between the Lukan Jesus and the Temple?
The Temple is presented in Luke-Acts in direct connection with Jesus. The
Temple is the place of the manifestation of Jesus. Jesus is presented and·
presents himself in it. In fact, J esus himself defines it as a place where he ought
to be (Lk 2:49). The Temple is, therefore, the place of the activity of Jesus
during his ministry inJerusalem (Luke 19:47-21:38). As the Temple is the place
where Jesus teaches and remains, the first Christians, after receiving the Spirit,
also teach, pray, and remain in it (Acts 3-5). Thus, the Temple continues to be
the place of the action of the glorified Jesus by means of his community. Tue
RisenJesus continues his presence in the Temple: miracles happen in his name
(Acts 3:6, 10), his name is preached and proclaimed in the Temple (Acts 2:36;
3:13-16; 4:10-12; 5:30-32), and even the risen Jesus himself appears in the
Temple (Acts 22:17-21).
In the generati on after the aposti es Hegesippus wrote that James, the brother of the Lord. was given charge of the church,
and "he alone was allowed to enter into the sanctuary" (see EusEB1us, The Ecclesiastica/ History I [LCL 153; William Heine-
mann LTD - Harvard University Press, London - Cambridge, MA 1980] 171 [Il, XXIII, 3-91). And Clement of Rame, in his letter
to the Corinthians, 41,2 in J. J. AYAN CALVO (ed.). Clemente de Roma, Carta a /os Corintios. Homi/fa an6nima (Secunda
Clementis) (FP 4; Madrid 1994) 123 says: "Not everywhere, brethren, may the sacrifices lor the daily service, or lor vows.
or lor sin and guilt be offered, but in Jerusalem only, and even there they may not be offered everywhere, but facing the
Tempie hall near the altar. the sacrificial gift having been inspected lor blemishes by the high priest and the alorementioned
officiants."
A New Measure: From Nomadic Tent to Cosmic City
(Revelation 21:15-17)
Andreas Hoeck, S.S.D.
SAINT JOHN VIANNEY THEOLOGICAL SEMINARY
DENVER
RESUMEN Apocalipsis 21:15-17 se encuentra entrelazado con los capftulos 5, 7, 12, 14, 17 y 19,
que posee una notable cohesi6n textual causada por paralelos, inclusiones, tautologfas y pa-
réntesis, algunos de los cuales corren corno arterias vivificantes a través de los versos. Un ana-
lisis de simbolos acumulados y complementarios revelar:i una profundidad de significado que
tiene el objetivo de indicar e! deseo de Dios para comuni6n permanente con la humanidad.
iEl lector dejarse atrapado en ese dinamismo coloquial provocada por el sfmbolo, en busca
de una interpretaci6n creativa de la visi6n apocalfptica?
PALABRAS CLAVEAcci6n simb6lica, an:ilisis del discurso, protecci6n divina, morada eterna!, di-
namica colloquial.
suMMARY Rev 21:15-lljindsitselfintertwined witb cbapters5, 7, 12, 14, 17, and 19, possessing
a remarkable textual cobesion caused by stylistically parallel, inclusive, tautologica!, and pa-
rentbetical features, some of wbicb run like life-giving arteries througb tbe verses. An analysis
of super-imposed, yet complementary symbolism will reveal a deptb of meaning tbat bas tbe
one goal of binttng at God's desire for permanent communion witb bumanity. Will tbe reader
allow bimselj to be caugbt up in tbat colloquiai dynamism provoked by tbe symbol, seekingfor
a creative interpretation of tbe apocalyptic vision?
KEYWORDS Symbolic action, discourse analysis, divine protection, eternai dwelling piace, collo-
II quiai dynamism
i
JI
INTRODUCTION
Tue last and one of the most extended vision in all of Scriptures can be
found at the end ofthe Book ofRevelation, 21:1-22:5. It uses many ofthe most
ESTUOIOS BÌBLICOS LXXI 12013) 57.75