The Story of the Bible
The story of the Bible that we have been taught since we were children is wrong.
I understand how audacious that sentence is, but I stand by it.
We have been taught that the Bible tells the story of how to get to heaven when we die. However, that is not the story the Bible is actually telling.
The Bible isn’t about how we go to be with God, but rather about how God comes to be with us.
Let me explain this as briefly as I can.
Creation is good. It is tov me’od. It is very good. God created Eden as his temple and placed his image there. From Eden, Adam’s image-bearing family, filled with the very breath or Spirit of God, was to be fruitful, multiply, and fill creation with his glory and presence. That is the purpose of creation — for God to dwell with humanity in his temple and from that place to fill the world with his glory, love, and mercy.
Genesis describes God as walking in the garden, not distant or removed but present with his people. That is the ideal. That is what the story points toward and to which it longs to return. But then Adam sins. He is removed from the garden, and God no longer dwells with his people in his land.
From Genesis 3–11, things continue to deteriorate until humanity attempts (since presumably God won’t descend) to ascend to God. That’s what ziggurats are for, and that’s what the Tower of Babel is about. And it should disprove any idea that what God desires is for humans to figure out how to reach him. Now, not only does God not dwell with his people in their land, but humanity is also separated, divided, and languages are confused.
And, honestly, I can’t help but point out that nations only exist because of human sin, not because God’s intention was for humanity to be divided and separated. What God desires is the flourishing of all people, all nations, and all families, regardless of their skin color or nationality.
The proof of this comes immediately in Genesis 12. There’s a shift as God calls Abram and promises that all the families of the earth will be blessed through him. How this will happen is unknown, but it remains the promise.
From there, we see the patriarchs, reaching a climax in the story of Joseph, which brings God’s people to Egypt, where they eventually become enslaved. Moses tells Pharaoh to let the people go so they might “hold a feast in the wilderness” (Exod 5:1) and “serve the Lord” (7:16; 8:1; 9:1; 9:13)—so they can go to the place where they can dwell with God and serve him as his priests and image bearers. In other words, so that they can go be Adam once again.
Genesis and Exodus form a continuous story, beginning with God’s creation of his people and his dwelling with them in Eden. Instead of ending with the giving of the Law at Sinai, as one might expect, it concludes with the completion and filling of the tabernacle.
Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle (Exod 40:34–35 ESV).
God is back dwelling with his people, but not yet in his land.
So the people wander through the wilderness, eventually cross the Jordan River, and settle in the land of Canaan. The tabernacle is there, but David wants something permanent. The people are settled in the land, and he desires God to have a permanent home too — a lasting place where God’s name will be known and where he can dwell with humanity forever. It’s not David who builds the house, but Solomon, and the scene is reminiscent of Exodus 40.
And when the priests came out of the Holy Place, a cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD (1 Kgs 8:10–11).
God is now dwelling with God’s people in God’s land. We are back in Eden. We are back to the beginning of the story.
But there’s still a problem. The people remain sinful, so eventually God’s glory departs as described in Ezekiel 10–11, and because of this, the temple is destroyed.
I’m going to pause the story here for a moment because I want us to see that God dwelling with God’s people in God’s land—rather than us going to dwell with him—has been the plan and continues to be the plan throughout the Bible. Most people might recognize the story so far, but then, after the temple is destroyed and Jesus enters the story, many suggest (or believe implicitly) that the story changes. However, when we jump from this point to the last book of the Bible, to the climactic scene of the whole story, what we see is that this same theme is still present even at the very end.
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. he will dwell with them, and they will be his people, and God himself will be with them as their God” (Rev 21:1–3).
God’s desire to dwell with humanity and fill creation with his glory, love, and mercy—so much so that it becomes a new creation—has been the overarching theme from Genesis to Revelation. Once we recognize this, we can better understand how devastating it was for the people of Israel when the glory of God left them, and the Jerusalem Temple was destroyed. This was God’s home, the place where God was meant to dwell with his people forever, the place on earth where God had placed his name. But now, it was empty, destroyed, and in ruins.
Not surprisingly, given the prominence of this theme, we see in the prophets—even later in Ezekiel—the hope of a new Temple where God would come and dwell with his people. That new temple is described in Ezekiel 47, and the very first thing mentioned about it is how water will flow out from it into the entire world, causing it to flourish and multiply life wherever its waters go. This is how God will bring about the new creation—by making living water flow from his new Jerusalem temple into the whole world. So the prophet Zechariah says:
On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea. It shall continue in summer as in winter (Zech 14:8).
The new creation hope is for living water to flow from Jerusalem to the entire world. And notice the very next verse:
And the LORD will be king over all the earth. On that day the LORD will be one and his name one (Zech 14:9).
On that day, as Paul describes it, God will be all in all (1 Cor 15:28).
The way God will become king over all the earth and spread his love, justice, and mercy into the world is through living water flowing from the new Temple into all the world so that, as Habakkuk says:
For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea (Hab 2:14).
Living Water
I say all this for a reason.
Jesus asks the Samaritan woman at the well for a drink. She is surprised, both because she’s a woman — and Jesus talking to her alone was a scandal — and because she is a Samaritan and he’s a Jew, and the Jews had no dealings with the Samaritans. Here’s what Jesus says to her:
“If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water” (John 4:10).
Jesus continues by saying:
“Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to ζωὴν αἰώνιον — the life of the age to come” (John 4:13–14).
And this isn’t the only time Jesus mentions living water in John’s Gospel. But let’s back up for a moment. Remember how the narrative arc from Genesis to Exodus begins with creation and culminates in God filling the tabernacle with his glory? How does John start his prologue? With a direct reference to the beginning of Genesis.
In the beginning was the Word, and the Word was with God, and the Word was God. he was in the beginning with God. All things were made through him, and without him was not any thing made that was made (John 1:1–3).
Then he says:
And the Word became flesh and ἐσκήνωσεν — “tabernacled” — among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth (John 1:14).
There it is: Genesis 1 to Exodus 40. John is telling the story of how God plans to dwell with his people and fill creation with his glory. The first part of that story is Jesus. But the second part relates to living water:
On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water’” (John 7:37–38).
And what is Jesus talking about? What does this living water mean? John makes it clear. He doesn’t want us to guess.
Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified (John 7:39).
For John, the glorification of Jesus is through his death, and if there’s any doubt about this, ask yourself which Gospel — and only which Gospel — mentions blood and water flowing from Jesus’ side.
God comes to dwell with his people in Jesus, but Jesus then sends his Holy Spirit upon them, the same glorious Spirit that filled the tabernacle and the “house”—the temple—and later, in Acts 2, we read this:
And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance (Acts 2:2–4).
This is incredible. Notice what does not happen here: the people do not have to flee the space because they cannot stand in God’s presence. The Holy Spirit of God, who left his Temple because of the people’s sin, has now returned to his people at last. He has filled not just a building in Jerusalem, but his people themselves.
So Paul writes:
Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? (1 Cor 6:19).
And again — and notice this isn’t some metaphor for Paul:
For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people” (2 Cor 6:16).
You are the temple of the living God. You are the place where God has finally chosen to dwell with his people, just as he promised. And through you, out into the entire world, God plans for streams of living water to flow.
Do you understand how important this is? You weren’t saved just to escape this earth and go to heaven when you die. You were saved by the blood of Christ so that you might be filled with the Holy Spirit, and then streams of living water might flow out from you into all the world to reveal God’s glory, love, mercy, and justice. You are a new creation, as Paul also says:
Therefore, if anyone is in Christ, new creation (2 Cor 5:17).
You weren’t saved to escape. You were saved to become God’s new creation in this world. You were saved to be God’s new temple, and God eagerly desires to use you to flood this entire world with his glory, his love, and his mercy. That is your purpose. That is why we’re here. That is why we gather on Sundays—so that we can be renewed and then have streams of living water flow out from us back into the world to which we go.
The thing that separates us from God is sin. It’s what led to Adam’s expulsion from the garden. It’s what caused the glory of God to leave the temple.
So, today, I want you to do two things. First, as we prepare for communion, bring all your sins before God. Bring them to the altar, lay them down, and leave them there. Confess them again if needed. Name them aloud if necessary. But be done with them, because God wants to use you.
Second, I want you to pray that God would use this Eucharist to fill you powerfully with the Holy Spirit of the Messiah so that streams of living water might flow out from you into your home, workplace, school, this city, and ultimately, the whole world.
Jesus told the Samaritan woman:
“If you knew who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water” (John 4:10).
We know who he is. So ask him.
This is why God created you. This is why God redeemed you. This is why God filled you with his Holy Spirit, and the only thing stopping you from living a Spirit-filled life are the sins you cling to, even though Christ has already freed you from them.
Let them go.
Ask God to fill you anew with his Holy Spirit, and I promise you, there will be streams of living water flowing from you that God will use to transform the entire world with his glory, mercy, and love.
Amen.
Life Group Guide
Intro Prayer
Heavenly Father, as we gather today to study your Word, we ask that you open our hearts and minds to what you want to teach us. Help us see beyond our preconceived ideas and truly understand your desire to dwell with us and work through us. Holy Spirit, fill this place and each person here, so we can be receptive to your truth and ready to be changed by your presence. Guide our conversation and help us encourage one another as we explore what it means to be your temple in this world. In Jesus’ name we pray, Amen.
Ice Breaker
What’s one place where you feel most at peace or most “at home”? What makes that place special to you?
Key Verses
Genesis 1:1
Exodus 40:34–35
1 Kings 8:10–11
Revelation 21:1–3
John 1:1–3, 14
John 7:37–39
Acts 2:2–4
1 Corinthians 6:19
2 Corinthians 6:16
Discussion Questions
How does viewing the Bible as God’s story of coming to live with us (rather than our story of going to heaven) change your perspective on your faith and purpose?
The sermon traces God’s presence from Eden to the tabernacle, the temple, Jesus, and believers. Which part of this progression resonates most with you, and why?
What does it personally mean to you that you are described as “the temple of the living God”? How should this truth influence your daily life?
Fr. Michael explains that sin is what separates us from God and blocks streams of living water from flowing through us. What are some practical ways we can confront sin in our lives?
Jesus promised that “out of his heart will flow rivers of living water” for those who believe. Have you experienced or seen this “living water” flowing through someone? What did that look like?
How does seeing yourself as part of God’s “new creation” instead of someone trying to escape this world influence your approach to work, relationships, and community involvement?
The sermon highlights that we are saved to be filled with the Holy Spirit and to transform the world with God’s love and mercy. What are some specific ways you can become a conduit of God’s living water in your current circumstances?
What barriers or obstacles do you face in allowing God to use you as his temple to reach others with his love and mercy?
Life Application
This week, spend time in prayer asking God to reveal any sins you need to confess and release. Then, each day, pray specifically that God would fill you anew with his Holy Spirit and use you as a conduit of his living water wherever you go — whether at home, work, school, or in your community. Look for opportunities to show God’s love, mercy, and justice to others, remembering that you are his temple and his presence dwells within you.
Key Takeaways
The main message of the Bible is God coming to live with humanity, not humans trying to reach God or escape to heaven.
From Genesis to Revelation, God’s purpose has been to fill creation with his glory by living among his people.
Believers are now the temple of God, filled with the Holy Spirit to serve as channels of God’s love and mercy to the world.
We are saved not to escape this world but to become God’s new creation, transforming it through streams of living water flowing from us.
Sin is the only obstacle to fulfilling our purpose as God’s temple and to letting his Spirit flow through us to others.
Ending Prayer
Lord Jesus, thank you for revealing that you came not just to save us from our sins, but also to make us your dwelling place. We are amazed that you would choose to fill us with your Holy Spirit and use us as your temple in this world. Help us to take seriously our calling to be conduits of your living water. Forgive us for the sins that hinder your work through us, and fill us afresh with your Spirit. May streams of your love, mercy, and justice flow from our lives into our families, workplaces, communities, and beyond. Use us, Lord, to transform this world with your glory. We surrender ourselves to you as your temple, ready to be used for your purposes. In your precious name we pray, Amen.