Olly hat geschrieben:wie beurteilt Ihr Sacharja 14, 16-19 in Bezug auf das Laubhüttenfest für alle Nationen ? Wie siehst Du diese Verheißung im Kontext zum Neuen Testament ?
Die letzten Kapitel von Sacharja sind sicher nicht einfach zu verstehen. Hier eine Exegese zu wagen, ist gewiss nicht aus dem Stegreif möglich, sondern erfordert aus Ehrfurcht vor dem Text und seinen göttlichen Autor ein tiefgründiges Studium.
Daher möchte ich nur ein kurzes Statement abgeben und einige Autoren zitieren, die m.E. der obige Anforderung genügen:
Dass im Neuen Bund (Neuen Testament) - nämlich in Christus - Heiden an dem Heil teilhaben, das Israel verheißen war, dürfte ja außer Frage stehen. Was im Alten Bund durch Sichtbares vorgeschattet war (Tempeldienst, Feste usw.), ist in Christus erfüllt.
Z.B. in Jesaja 66,22-23 (neue Himmel und neue Erde) geht es ebenfalls um den Anbetungs-Gottesdienst in der Sprache und vor dem Hintergrund des alttestamentlichen Tempeldienstes und der Feste. Auch in diesem Zusammenhang wird herausgestellt, dass Menschen aus den Nationen hier mit inbegriffen sind (siehe 66,18-21; vgl. z.B. 49,6 - diesen klaren Aussagen zum Trotz gibt es ein sehr verbreitetes theol. System, das behauptet, im AT sei das neutestamentliche Gottesvolk aus Juden und Heiden nicht erwähnt ...)
Sach 14,16 ist also nicht ohne Parallele. Auch in Sach selbst wird dies vorher thematisiert. In 2,15 heißt es, dass "viele Nationen sich dem HERRN anschließen" werden. "So werden sie mein Volk sein ..." In 6,12-15 lesen wir über den Messias: "Er wird den Tempel des Herrn bauen ... und Ferne werden kommen und am Tempel des Herrn bauen." Dem neutestamentlichen Zeugnis zufolge glaube ich nicht, dass es sich hier wieder um einen schattenhaften, von Händen gemachten Tempel aus Stein handelt, sondern um den wahren Tempel. Und 8,22: "Und viele Völker und mächtige Nationen werden kommen, um den HERRN der Heerscharen in Jerusalem zu suchen und den HERRN anzuflehen." (Man beachte aber, dass es in Sach 8 im buchstäblichen Sinne noch um die Wiederherstellung Jerusalems zur Zeit Sacharjas und danach geht - hier aber auch im Hinblick auf den kommenden Messias).
In der Offenbarung wird der Anbetungsdienst der Gläubigen als "Tempeldienst" beschrieben - natürlich nicht im "buchstäblichen" Sinne (siehe z.B. Offb 7,15). Dabei müssen wir jedoch bedenken, dass der "himmlische Tempel" das tatsächliche Original ist, nach dessen Vorlage Mose das irdische Heiligtum errichten ließ. Der "himmlische" oder "geistliche" Tempeldienst ist also nichts Irreales oder durch "Vergeistlichung" in seiner Realität Eingeschränktes, sondern das wahre Original.
Die Eschatologie der alttestamentlichen Prophten (in unseren Beispieltexten: Jesaja und Sacharja) stimmt also mit der Eschatologie der Offenbarung überein: Gläubige aus Juden und Heiden werden den wahren Tempeldienst ausüben. Zur zeitlichen Einordnung sei ergänzt: Hier gilt das übliche "schon jetzt und noch nicht"-Schema der neutestamentlichen Eschatologie: in Christus ist das Reich Gottes schon jetzt eine (unsichtbare) Realität, wird aber seine letztliche (sichtbare) Erfüllung erst bei seiner Wiederkunft finden. (already-not yet / inaugurated eschatology).
In seinem Buch "The Temple und the Church's Mission" (
LINK) erklärt Gregory Beale im Kapitel "Ein neuer Tempel in der Apostelgeschichte" unter den Zwischenüberschriften "Christus als neuer Tempel" und "Der alttestamentliche Hintergrund der Beziehung der Heiden zum in Christus wiederaufgebauten Tempel", dass Jakobus in Apg 15,15ff mit seinem Amos 9-Zitat lehrt, dass in Christus der verheißene Wiederaufbau des Tempels stattgefunden hat. Er schreibt in einer Erklärung zu Jer 12,15-16: "Dieses Verständnis von Apg 15,14-18 stimmt überein mit etlichen AT-Prophezeiungen, die bestätigen, dass im neutestamentlichen Tempel Heiden in die Gegenwart Gottes kommen werden (Ps 96,7-8; Jes 2,2-3; 25,6; 56,6-7; 66,23; Jer 3,17; Mich 4,1-2; Sach 14,16). (S. 239)
Abschließend noch einige Zitate von Auslegern zu Sach 14,16:
Albert Barnes:
The prophet could only speak of the Gospel under the image of the law. “The Feast of Tabernacles” has its counterpart, not, like the Pascha or the Pentecost, in any single feast, but in the whole life of the Gospel. It was a thanksgiving for past deliverance; it was a picture of their pilgrim-life from the passage of the Red Sea, until the parting of the Jordan opened to them the entrance to their temporary rest in Canaan (see at greater length Hos_12:9, vol. i. p. 122). Jerome: “In that vast, wide, terrible wilderness, where was no village, house, town, cave, it made itself tents, wherein to sojourn with wives and children, avoiding by day the burning sun, by night damp and cold and hurt from dew; and it was ‘a statute forever in their generations; ye shall dwell in booths seven days; all, that are Israelites born, shall dwell in booths, that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt’ Lev_23:41-43.”
Lap.: “Much more truly do Christians keep the feast of tabernacles, not once in the year only, but continually, unceasingly. This is, what Peter admonisheth, ‘Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts’ 1Pe_2:11. And Paul often teacheth that we, like Abraham, are strangers on earth, but ‘citizens’ of heaven ‘with the saints, and of the household of God’ Eph_2:19. ‘Faith,’ he says, ‘is the substance of things hoped for, the evidence of things not seen. By faith Abraham sojourned in the land of promise as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God’ Heb_11:1, Heb_11:9-10.” Jerome: “As long as we are in progress, in the course and militant, we dwell in tabernacles, striving with all our mind to pass from the tabernacles to the firm and lasting dwelling-place of the house of God. Whence, also holy David said, ‘I am a stranger with Thee and a sojourner, as all my fathers were’ Psa_39:12. So speaketh he, who is still in Egypt and yet placed in the world. But he who goeth forth out of Egypt, and entereth a desert from vices, holdeth his way and says in the Psalm, ‘I will pass through to the place of the tabernacle of the Wonderful unto the house of God’ (Psa_41:5, Vulgate). Whence, also he says elsewhere, ‘How amiable are Thy dwellings. Thou Lord of hosts; my soul longeth, yea, even fainteth for the courts of the Lord’ and a little after, ‘Blessed are they who dwell in thy house, they shall be alway praising Thee’ Psa_41:4. ‘The voice of rejoicing and salvation is in the tabernacles of the righteous’ Psa_118:15. ‘One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to enquire in His temple’ Psa_27:4.
Whoso dwelleth in such tabernacles, and hastes to go from the tabernacles to the court, and from the court to the house, and from the house to the temple of the Lord, ought to celebrate the feast of Tabernacles etc.” It symbolizes how, (Dionysius), “in the New Testament, Christians, being delivered through Christ from the slavery to sin and satan, and sojourning in this vale of misery, by making progress in virtues go up to the home of the heavenly paradise, the door of glory being open by the merit of the Lord’s Passion, and so the faithful of Christ celebrate the feast of tabernacles; and, after the destruction of antichrist, they will celebrate it the more devoutly, as there will then be among them a fuller fervor of faith.”
John Gill:
and to keep the feast of tabernacles; not literally, but spiritually; for, as all the Jewish feasts have been long since abolished, having had their accomplishment in Christ, not one of them will ever be revived in the latter day. This feast was originally kept in commemoration of the Israelites dwelling in tents in the wilderness, and was typical of Christ's incarnation, who was made flesh, and tabernacled among us; so that to keep this feast is no other than to believe in Christ as come in the flesh, and in the faith of this to attend to the Gospel feast of the word and ordinances; and whereas this feast was observed by drawing water with expressions of joy, this may respect the pouring forth of the Spirit in the last day, and that spiritual joy saints will then be filled with; to which may be added, that palm tree branches used to be carried in their hands at the time of that feast; and so the keeping of it now may denote the victory that will be obtained over the beast and his image, which palm tree branches are a token of; and this will issue in the personal reign of Christ, when the tabernacle of God shall be with men.
Matthew Henry:
I. That a gospel-way of worship being set up in the church there shall be a great resort to it and a general attendance upon it. Those that were left of the enemies of religion shall be so sensible of the mercy of God to them in their narrow escape that they shall apply themselves to the worship of the God of Israel, and pay their homage to him, Zec_14:16. Those that were not consumed shall be converted, and this makes their deliverance a mercy indeed, a double mercy. It is a great change that the grace of God makes upon them; those that had come against Jerusalem, finding their attempts vain and fruitless, shall become as much her admirers as ever they had been her adversaries, and shall come to Jerusalem to worship there, and go in concurrence with those whom they had gone contrary to. Note, As some of Christ's foes shall be made his footstool, so others of them shall be made his friends; and, when the principle of enmity is slain in them, their former acts of hostility are pardoned to them, and their services are admitted and accepted, as though they had never fought against Jerusalem. They shall go up to worship at Jerusalem, because that was the place which God had chosen, and there the temple was, which was a type of Christ and his mediation. Converting grace sets us right, 1. In the object of our worship. They shall no longer worship the Molochs and Baals, the kings and lords, that the Gentiles worship, the creatures of their own imagination, but the King, the Lord of hosts, the everlasting King, the King of kings, the sovereign Lord of all. 2. In the ordinances of worship, those which God himself has appointed. Gospel-worship is here represented by the keeping of the feast of tabernacles, for the sake of those two great graces which were in a special manner acted and signified in that feast - contempt of the world, and joy in God, Neh_8:17. The life of a good Christian is a constant feast of tabernacles, and, in all acts of devotion, we must retire from the world and rejoice in the Lord, must worship as in that feast. 3. In the Mediator of our worship; we must go to Christ our temple with all our offerings, for in him only our spiritual sacrifices are acceptable to God, 1Pe_2:5. If we rest in ourselves, we come short of pleasing God; we must go up to him, and mention his righteousness only. 4. In the time of it; we must be constant. They shall go up from year to year, at the times appointed for this solemn feast. Every day of a Christian's life is a day of the feast of tabernacles, and every Lord's day especially (that is the great day of the feast); and therefore every day we must worship the Lord of hosts and every Lord's day with a peculiar solemnity.
Grüße, Werner
"Der Prophet, der einen Traum hat, erzähle den Traum! Wer aber mein Wort hat, rede mein Wort in Wahrheit! Was hat das Stroh mit dem Korn gemeinsam? spricht der HERR." (Jer 23,28)
Lasst uns bei dem bleiben, was geschrieben steht! Sola Scriptura!
