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In most modern discussions of the Eucharist, the Jewish temple and its services of worship do not play a large role. They are often mentioned in passing, but little work is done in grounding, organizing, or explicating the connections between these things and the Eucharistic celebration. In Table and Temple, David Stubbs sheds light on the reasons for this neglect and shows the important role the temple and its worship played in the imagination of Jesus and his disciples about what was to become a central Christian practice. He then explores the five central meanings of the temple and its main services of worship, demonstrating their relationship to the five central meanings of the Christian Eucharist. These central meanings of the temple itself, the daily, weekly, and monthly sacrifices, and the three pilgrim feasts are linked to the history of salvation. Stubbs distills them to (1) the real presence of God and God's Kingdom among God's people, (2) thanksgiving for creation and providence, (3) remembrance of past deliverance, (4) covenant renewal in the present, and (5) a hopeful celebration of the feast to come. They provide a solid ground upon which to organize contemporary Christian Eucharistic imagination and practice. Such a solid ground not only expands our theology and enriches contemporary practice—it can also bring greater ecumenical unity to this central Christian rite.

In the first three Gospels, Jesus rarely travels to Jerusalem prior to his final week. The Fourth Gospel, however, features Jesus'repeated visits to the city, which occur primarily during major festivals. This volume elucidates the role of the Jewish feasts of Passover, Tabernacles, and Dedication in John's presentation of Jesus. Gerry Wheaton examines the Gospel in relation to pertinent sources from the Second Temple and Rabbinic periods, offering a fresh understanding of how John appropriates the symbolic and traditional backgrounds of these feasts. Wheaton situates his inquiry within the larger question of Judaism in John's Gospel, which many consider to be the most anti-Semitic New Testament text. The findings of this study significantly contribute to the ongoing debate surrounding the alleged anti-Jewish posture of the Gospel as a whole, and it offers new insights that will appeal to scholars of Johannine theology, New Testament studies, and Jewish studies.

Christian readers of the New Testament study the great stories about Jesus through the lens of western culture. In this series of books, Gary Burge uses his extensive knowledge of the first century world and the Middle East to offer insights not available to the average person. Each book will develop important cultural themes and wrap them around well-known New Testament passages. And the result will be insights rarely gained elsewhere. Observe how Jesus celebrated the great festivals of Judaism. In each of the six accounts, you will explore the Jewish festival as it was celebrated in the first century and then examine how Jesus used the imagery of the festival to unveil his own mission. Explore the Jewish Sabbath, Passover, Tabernacles, and Hanukkah as Jesus knew them.

In this work Michael A. Daise broaches the question of the rationale lying behind the six feasts mentioned in the Gospel of John. He argues that, in an earlier recension of the Fourth Gospel, those feasts were sequenced into a single, liturgical year and, as such, furnished temporal momentum for the concurrent motif of Jesus''hour'. After reviewing the feasts as they appear in the narrative, then critiquing the major theories proposed for their purpose, the author presents his key premise that the Passover at John 6:4 is to be read not as a regular Passover, observed on 14 Nisan (first month of the Jewish calendar), but as the'Second Passover'of Numbers 9:9-14, observed on 14 Iyyar (second month of the Jewish calendar). The law of'hadash'for barley (6:9) requires a date for chapter 6 after the regular Passover; the Exodus manna episode (Exodus 16), on which John 6 largely turns, dates to 15 Iyyar; the contingent character of the Second Passover explains Jesus'absence from Jerusalem in John 6; and, with John 5 and 6 reversed, the chronology of John 2:13-6:71 coheres. On such a reading, the feasts of the entire Fourth Gospel unfold within a single, liturgical year: Passover (2:13), Second Passover (6:4), the unnamed feast/Pentecost? (5:1), Tabernacles (7:2), the Dedication (10:22-23) and Passover (11:55). Inasmuch as this scheme brings chronological design to chapters 2-12, and inasmuch as those same chapters also chronicle the imminent arrival of Jesus''hour'(2:4; 12:23), an overarching purpose for the feasts emerges; namely, to serve the motif of Jesus''hour'by marking the movement of time toward its arrival.