Jesus Cleansing the Temple
or
Actions Speak Louder Than Words
February, 29, 2020
G.D.O'Bradovich III
The cleansing of the temple by Jesus occurs in all four Biblical gospels. By its inclusion in all canonical gospels, one conclusion is that this event is more important than the details of the incarnation, recorded in two gospels, or the names of Jesus’ parents, omitted in the fourth gospel.
The cleansing of the temple is recorded at the end of Jesus’ ministry in the synoptic Gospels and at the beginning of the Gospel of John. The cleansing of the temple at the end of Jesus’ ministry can be understood as the reason why the Jewish authorities made a serious effort to remove Jesus, whereas in the fourth Gospel, Jesus would continue his work for two additional years, or a total of three Passovers [John 2:23, 6:4, 11:55].
The Blue Letter Bible has been consulted for translation of Greek and Hebrew words.
The cleansing of the temple is recorded at the end of Jesus’ ministry in the synoptic Gospels and at the beginning of the Gospel of John. The cleansing of the temple at the end of Jesus’ ministry can be understood as the reason why the Jewish authorities made a serious effort to remove Jesus, whereas in the fourth Gospel, Jesus would continue his work for two additional years, or a total of three Passovers [John 2:23, 6:4, 11:55].
The Blue Letter Bible has been consulted for translation of Greek and Hebrew words.
Matthew
And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, -Matthew 21:12
The phrasing "temple of God" is found on two occasions in the Gospels, the other occurrence is also in the Gospel of Matthew [26:61].
All occurrences of the "temple of God" found in the Pauline Epistles:
All occurrences of the "temple of God" found in the Pauline Epistles:
Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. -1 Corinthians 3:16-17
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. -2 Corinthians 6:16
The word "dove" [Strong's Number G4058, περιστερά, peristera] is found in three accounts of the cleansing of the temple. The Gospel of Luke omits mentioning the "dove" sellers.
And two turtledoves, or two young pigeons ... and the one shall be a sin offering, and the other a burnt offering. -Leviticus 14:22
The sacrifice of animals is found in the Old Testament Law and is obligatory. Likewise, the Old Testament Law repeatedly prohibits graven images and the “moneychangers” are complying with this law by selling coins approved by the temple authorities.
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. -Exodus 20:4
Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God. -Leviticus 26:1
Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:
-Deuteronomy 5:8
The law forbidding "graven images" was not absolute, as Solomon had statues of "cherubims" placed in the Holy of Holies [1 Kings 6:23-28] and had images "cherubims and palm trees and open flowers" carved on the interior and exterior walls of the temple [1 Kings 6:29-35]. It is possible that Solomon was unaware of the prohibition regarding graven images, as the Book of Law was found during Josiah's reign, fifteen generations after Solomon [2 Kings 22:8]. Of course, from the Biblical texts, one cannot determine when the knowledge of the Book of the Law was lost. The tribes of Israel may be excused for "backsliding" into Ba'al worship if they were unaware of the Law.
All occurrences of Ba'al in the first and second book of Kings [total occurrences in second column]:
All occurrences of Ba'al in the first and second book of Kings [total occurrences in second column]:
1 Kings 16:31, 32
1 Kings 18:19, 32, 25, 26, 40 1 Kings 19:18 1 Kings 22:53 2 Kings 3:2 2 Kings 10:18-23, 25-28 2 Kings 11:18 2 Kings 17:16 2 Kings 21: 3 2 Kings 23: 4, 5 |
3
6 1 1 11 1 17 2 1 1 2 24 |
Of the 63 occurrences of Ba'al in the Old Testament, the majority [35] are found in the first and second book of Kings and all but two occur prior to finding the Book of the Law [2 Kings 22:8].
And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. -Matthew 21:13
The book of Isaiah declares that “mine house shall be called an house of prayer for all people” [56:7] and the prophet Jeremiah states that “this house” is become “a den of robbers” [7:11]. Interestingly, the first occurrence of the word “prayer”, as found in the King James Biblical version, is in Second Samuel 7:27. The revealed Old Testament Law found in the Pentateuch omits the word “prayer”.
Strong’s Number H8605 [ תְּפִלָּה, tĕphillah] is translated by “prayer” on all 77 occurrences in the King James Bible version. Strong’s Number H8605 is derived “from H6419; intercession, supplication; by implication, a hymn:—prayer.”
Strong’s Number H6419 [פָּלַל, palal] is found on 84 occurrences and is translated as pray (74 times), made (3 times), judge (twice), intreat (once), judgment (once), prayer (once), supplication (once), and thought (once). Strong’s Number H6419 is “a primitive root; to judge (officially or mentally); by extension, to intercede, pray:—intreat, judge(-ment), (make) pray(-er, -ing), make supplication.”
The “extension” of H6419 is “to intercede” and H8605, “by implication”, is “a hymn:- prayer”.
Strong's Number G3027 [λῃστής, lēstēs] is translated as thief [eleven times] and robber [four times] and this word is found in three accounts of the cleansing of the temple, the exception is the fourth gospel.
Strong’s Number H8605 [ תְּפִלָּה, tĕphillah] is translated by “prayer” on all 77 occurrences in the King James Bible version. Strong’s Number H8605 is derived “from H6419; intercession, supplication; by implication, a hymn:—prayer.”
Strong’s Number H6419 [פָּלַל, palal] is found on 84 occurrences and is translated as pray (74 times), made (3 times), judge (twice), intreat (once), judgment (once), prayer (once), supplication (once), and thought (once). Strong’s Number H6419 is “a primitive root; to judge (officially or mentally); by extension, to intercede, pray:—intreat, judge(-ment), (make) pray(-er, -ing), make supplication.”
The “extension” of H6419 is “to intercede” and H8605, “by implication”, is “a hymn:- prayer”.
Strong's Number G3027 [λῃστής, lēstēs] is translated as thief [eleven times] and robber [four times] and this word is found in three accounts of the cleansing of the temple, the exception is the fourth gospel.
And the blind and the lame came to him in the temple; and he healed them.
And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased,
-Matthew 21:14-15
The word translated as “wonderful” occurs once in the New Testament [G2297, θαυμάσιος, thaumasios] and is derived from G2295 [θαῦμα, thauma] which is also found once in the New Testament [Revelation 17:6].
And [the chief priests and scribes] said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? -Matthew 21:16
Jesus asks a rhetorical question to the “chief priests and scribes” and misquotes the Psalm, substituting “strength” for “praise”, rendering a racial interpretation:
Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. -Psalm 8:2
And he left them, and went out of the city into Bethany; and he lodged there.
-Matthew 21:12–17
This is one of two occurrences of “Bethany” in the Gospel of Matthew [26:6].
Mark
And they [Jesus and his disciples, Mark 10:46] come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
And would not suffer that any man should carry any vessel through the temple.
-Mark 11: 15-16
The significance of Jesus not allowing anyone to carry vessels through the temple is difficult to interpret. It seems that Jesus was attempting to disrupt the normal operation of the temple.
The overturning of the chairs of the dove sellers is explicitly noted.
The overturning of the chairs of the dove sellers is explicitly noted.
And he [Jesus] taught, saying unto them [the money changers?, the sellers?], Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.
And when even was come, he went out of the city.
-Mark 11:17–19
The Gospel of Mark omits mentioning that Jesus' healing of the blind and lame. The “scribes and chief priest” seek to kill Jesus because he was becoming influential with the people. The Gospel of Mark omits naming Bethany in the context of cleansing the temple, however, the author is aware of the existence of Bethany [Cf. 11:1, 11:11-12, 14:13].
Luke
And he [Jesus, Luke 19:1] went into the temple, and began to cast out them that sold therein, and them that bought;
Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.
And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,
And could not find what they might do: for all the people were very attentive to hear him.
-Luke 19:45–48
Jesus continues to teach daily in the temple after causing a disturbance in the temple. It seems that the rulers were not in a position, either politically or morally, to remove Jesus.
The phrasing "chief of the people" occurs once in the New Testament.
The phrasing "chief of the people" occurs once in the New Testament.
John
And the Jews' passover was at hand, and Jesus went up to Jerusalem.
And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
-John 2:13–16
The “oxen”, “sheep”, and “doves” were to be sacrificed in fulfillment of the Old Testament commandments. The Gospel of John does not quote Jesus stating that the temple should be a house of prayer. The author has Jesus expressly addressing those that sold doves for condemnation.
All occurrences of “turtledoves” in the King James Biblical version:
All occurrences of “turtledoves” in the King James Biblical version:
And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. -Leviticus 1:14
And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. -Leviticus 5:7
But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. -Leviticus 5:11
And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering. -Leviticus 14:22
And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;
-Leviticus 14:30
And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest: -Leviticus 15:14
The order of precedence of animal sacrifice is a lamb, then “two turtledoves, or two young pigeons” [Leviticus 5:7]. If the sinner cannot afford the avian offering, then “fine flour” is to be presented [Leviticus 5:11].
And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. -Luke 2:24
From the Gospel of Luke, Jesus’ parents did not offer a lamb, but the avian option. Based entirely on the tripartite nature offerings [lamb, birds, and fine flour], we conclude that Jesus’ parents were neither wealthy, nor poor, but middle class. In a dual word, Jesus' parent would be considered poor.
Strong’s Number G2855 [κολλυβιστής, kollybistēs] is found on three occasions in the New Testament.
Strong’s Number G2855 [κολλυβιστής, kollybistēs] is found on three occasions in the New Testament.
And Jesus … overthrew the tables of the moneychangers, G2855 ... -Mathew 21:12
Jesus … overthrew the tables of the moneychangers, G2855 ... -Mark 11:15
[Jesus] poured out the changers' G2855 money, and overthrew the tables; -John 2:15
Interestingly, the Gospel of Luke does not mention the “moneychangers”. The remaining three accounts mention overthrowing the moneychangers’ tables.
Strong’s Number G390 [ἀναστρέφω, anastrephō] is found on eleven occasions and is translated as return (twice), have conversation (twice), live (twice), abide (once), overthrow (once), behave (one's) self (once), be used (once), pass (once). The editors of the King James Biblical version had difficulty with translating this word. Both occurrences of G390 in the Gospels:
Strong’s Number G390 [ἀναστρέφω, anastrephō] is found on eleven occasions and is translated as return (twice), have conversation (twice), live (twice), abide (once), overthrow (once), behave (one's) self (once), be used (once), pass (once). The editors of the King James Biblical version had difficulty with translating this word. Both occurrences of G390 in the Gospels:
And while they abode G390 in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: -Matthew 17:22
And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew G390 the tables;
-John 2:15
Strong’s Number G2690 [καταστρέφω, katastrephō] is found twice in the New Testament:
And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew G2690 the tables of the moneychangers, and the seats of them that sold doves, -Mathew 21:12
And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew G2690 the tables of the moneychangers, and the seats of them that sold doves; -Mark 11:15
The Gospel of John does not use the wording of "robbers" to describe the merchants and money changers. Once again, the emphasis is on the sellers of doves.
Jesus describes the temple as a "house of merchandise". The word for "merchandise" [G1712, ἐμπόριον, emporion] is only found once in the New Testament.
Jesus describes the temple as a "house of merchandise". The word for "merchandise" [G1712, ἐμπόριον, emporion] is only found once in the New Testament.
By all accounts, the “cleansing of the temple” occurred during the time of the Passover and this fact suggest that the event was not a random act, but intentional. During Passover, Jerusalem was full of pilgrims and the political situation was volatile. Passover commemorates the Israelite exodus from Egyptian oppression and the parallel with the Jews who were under Roman rule was evident. The Gospel accounts acknowledge that Jesus’ actions had no lasting effect on the operations of the temple.
In the Gospel of John, there are three accounts of Jesus healing on the Sabbath:
In the Gospel of John, there are three accounts of Jesus healing on the Sabbath:
John 5:9, 10, 16, 18
John 7:22, 23 John 9:14, 16 |
Of the eight occurrences of the word "Sabbath" in the fourth gospel, six are referring to Jesus' healing, or working, on the Sabbath. As Jesus stated, "My Father worketh hitherto, and I work." All three accounts of Jesus healing on the Sabbath in the Gospel of John includes an inevitable confrontation with the Jewish authorities. The cleaning of the temple and healing on the Sabbath are intentional acts that question the operation of the temple and the authority of the Jewish rulers. Furthermore, this templar attack was an assault on the authority of the revelation of the Old Testament Law.
The wording “your law” is found on three occasions in the fourth gospel:
The wording “your law” is found on three occasions in the fourth gospel:
It is also written in your law, that the testimony of two men is true. John 8:17
Jesus answered them, Is it not written in your law, I said, Ye are gods? John 10:34
Judging by these easily overlooked statements, Jesus separates himself from the Jews and their understanding of the Law. The Gospel of John is clear that Jesus is not Jewish, or a descendant of Judah, but from another tribe of Israel: “Is not this Jesus, the son of Joseph, whose father and mother we know?” [6:42].
Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawfu for us to put any man to death: John 18:31
The “Jews”, to be understood as the Jewish rulers, state that it is “unlawful” for them to kill anyone, for the law is clear, “Thou shalt not kill” [Exodus 20:13]. However, the rulers are making a false statement, as the Law has the death penalty for many offenses. Certain commentators suggest that the Jews did not have the authorization for the death penalty, as this was the supposed prerogative of the Romans. However, the Jewish authorities sought death for woman taken in adultery [John 8:3-11]. Therefore, the Jews could impose the death penalty without recourse for Roman permission.
The Jewish rulers accused Jesus of being a Samaritan and having a devil; Jesus ignored the former and denied the later.
The Jewish rulers accused Jesus of being a Samaritan and having a devil; Jesus ignored the former and denied the later.
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? John 8:48
Previously, the pharisees
Then said they to him, We be not born of fornication; we have one Father, even God. John 8:41
The parable of the good Samaritan is only found in the Gospel of Luke [10:25-37].
"The major issue between Jews and Samaritans has always been the location of the Chosen Place to worship God: The Temple Mount of Moriah in Jerusalem according to Judaism or Mount Gerizim according to Samaritanism." Wikipedia, Samaritans
The difference between the Samaritans and the Jews is the interpretation of revealed scripture. The religion of the Samaritans and the Jews is a distinction by degrees, not kinds. In the Gospel of John, a Samaritan women converses with Jesus [4:4-26]. The woman replies to Jesus that our "fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Of course, Jesus did not say where men should worship. The woman assumed, firstly, that Jesus was Jewish and, secondly, that he held the belief that men should worship in the temple in Jerusalem.
Interestingly, Jesus tells the Samaritan woman that he is the Messiah [4:26]. This fact is contrasted with the following passages where Jesus commands the disciples to keep his Messianic ministry a secret.
Interestingly, Jesus tells the Samaritan woman that he is the Messiah [4:26]. This fact is contrasted with the following passages where Jesus commands the disciples to keep his Messianic ministry a secret.
And he [Jesus] straitly charged them [the disciples] that they should not make him known. Mark 3:12
And he [Jesus] charged them [the disciples] that they should tell no man of him. Mark 8:30
And he [Jesus] straitly charged them [the disciples], and commanded them to tell no man that thing;
Luke 9:21
If Jesus desired to show compassion for one's enemy or a stranger, then the parable of the "Good Roman Soldier" would fulfill this requirement, as the Romans were a foreign occupying force that kept the Edomite Herodians as kings. The Romans were an occupying army, practiced polytheism, and used images on standards and coins [Matthew 22:20, Mark 12:16].
In the parable, neither a "certain priest" nor a "Levite" offered assistance to the injured man. As the parable currently exists, it places the practical application of the Jewish interpretation of the law under intense scrutiny. Jesus asks [Luke 14:5]: "Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?" The unstated implication is that priests and Levites will rescue animals on the Sabbath, but leave their fellow man to die.
Strong's Number G5273 [ὑποκριτής, hypokritēs] is found on 20 occasions in the New Testament and all but five examples are found in the Gospel of Matthew:
In the parable, neither a "certain priest" nor a "Levite" offered assistance to the injured man. As the parable currently exists, it places the practical application of the Jewish interpretation of the law under intense scrutiny. Jesus asks [Luke 14:5]: "Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?" The unstated implication is that priests and Levites will rescue animals on the Sabbath, but leave their fellow man to die.
Strong's Number G5273 [ὑποκριτής, hypokritēs] is found on 20 occasions in the New Testament and all but five examples are found in the Gospel of Matthew:
Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites G5273 do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. Matthew 6:2
And when thou prayest, thou shalt not be as the hypocrites G5273 are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. Matthew 6:5
Moreover when ye fast, be not, as the hypocrites, G5273 of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
Matthew 6:16
Thou hypocrite, G5273 first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Matthew 7:5
Ye hypocrites, G5273 well did Esaias prophesy of you, saying, Matthew 15:7
And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, G5273 ye can discern the face of the sky; but can ye not discern the signs of the times?
Matthew 16:3
But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? G5273
Matthew 22:18
But woe unto you, scribes and Pharisees, hypocrites! G5273 for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Matthew 23:13
Woe unto you, scribes and Pharisees, hypocrites! G5273 for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Matthew 23:14
Woe unto you, scribes and Pharisees, hypocrites! G5273 for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
Matthew 23:15
Woe unto you, scribes and Pharisees, hypocrites! G5273 for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Matthew 23:23
Woe unto you, scribes and Pharisees, hypocrites! G5273 for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Matthew 23:25
Woe unto you, scribes and Pharisees, hypocrites! G5273 for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Matthew 23:27
Woe unto you, scribes and Pharisees, hypocrites! G5273 because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, Matthew 23:29
And shall cut him asunder, and appoint him his portion with the hypocrites: G5273 there shall be weeping and gnashing of teeth. Matthew 24:51
All appearances of the word "hypocrite" in the New Testament are said by Jesus and of these, seven are found in reference to "scribes and Pharisees".
Select characteristics of hypocrites according to Jesus:
Select characteristics of hypocrites according to Jesus:
Make public displays of their piety
Make public displays of their piety Make public displays of their piety Critical of others Prevent others from entering the Kingdom of Heaven Convert others and make them worse Omit mercy and faith Appeal to appearances |
Matthew 6:2
Matthew 6:5 Matthew 6:16 Matthew 7:5 Matthew 23:13 Matthew 23:15 Matthew 23:23 Matthew 23:25 |
The Gentle Reader may be excused if he confounds the hypocrisy of the scribes and Pharisees with the behavior of modern Christians.
"Actions speak louder than words" is the conventional wisdom of "Behavior betrays the mind". Humans are capable of deception, so one can never be certain of the motivation or thoughts of others. The vast majority of betraying one's true opinions are revealed by subtle and innocuous actions and it is a rare example when one is overt and violent, such as Jesus zealously cleansing the temple. Of course, enthusiasm in pursuit of an objective cannot, by itself, indicate the correctness of a course of action.
Christian apologetics justify Jesus' behavior, generally, and his actions in the temple, specifically. Justification for actions is found in the mouths of babes, so justification is not a type of mature reasoning. Christian apologetics, who maintain that Jesus remained without sin, may go so far as appeal to the 613 commandments, both positive and negative, which do not forbid overturning tables in the temple, and they would be correct. However, such strained efforts to support Jesus' divinity from Biblical sources alone necessarily conflict with his violent attack on the temple and only persuade the least skeptical minds.
It is reasonable that Christian apologetics focus on the money changers, yet judging by the specifics of the text, Jesus' ire was directed almost equally at the sellers of doves and the money changers. In the fourth gospel, Jesus' admonishment is directed exclusively at the seller of doves [2:16]. From the texts, we conclude thatJesus was not inditing the money changers, per se, who, having a monopoly on the temple coins, overcharged for their services, but the entirety of the operation of the temple.
In The Jewish War, Josephus writes that "the place where the public records were preserved "were burned "by some vile persons greatly in debt, who supposed that if they could once set fire to the marketplace, and burn the public records, they should have no further demands made upon them [7:54, 61]."
Christian apologetics justify Jesus' behavior, generally, and his actions in the temple, specifically. Justification for actions is found in the mouths of babes, so justification is not a type of mature reasoning. Christian apologetics, who maintain that Jesus remained without sin, may go so far as appeal to the 613 commandments, both positive and negative, which do not forbid overturning tables in the temple, and they would be correct. However, such strained efforts to support Jesus' divinity from Biblical sources alone necessarily conflict with his violent attack on the temple and only persuade the least skeptical minds.
It is reasonable that Christian apologetics focus on the money changers, yet judging by the specifics of the text, Jesus' ire was directed almost equally at the sellers of doves and the money changers. In the fourth gospel, Jesus' admonishment is directed exclusively at the seller of doves [2:16]. From the texts, we conclude thatJesus was not inditing the money changers, per se, who, having a monopoly on the temple coins, overcharged for their services, but the entirety of the operation of the temple.
In The Jewish War, Josephus writes that "the place where the public records were preserved "were burned "by some vile persons greatly in debt, who supposed that if they could once set fire to the marketplace, and burn the public records, they should have no further demands made upon them [7:54, 61]."
Gospel
Matthew Mark Luke John |
Thieves [G3027]
21:13 11:17 19:46 - |
Doves
21:12 11:15 - 2:16 |
Merchandise
- - - 2:16 |
Prediction of Temple's Destruction
24:2 13:2 21:6 - |
All predictions by Jesus concerning of the destruction of the temple occur are foreshadowed by the cleansing of the temple.
As always, the Gentle Researcher will reach his own informed conclusions concerning the conventional wisdom that "Actions speak louder than words", the significance of not arresting Jesus immediately after cleansing the temple, healing on the Sabbath, Jesus the Samaritan Messiah, sin offerings of doves, images and statues in the temple of Solomon, Ba'al or Master worship, lack of prayer in the Pentateuch, hypocrisy both ancient and modern, and the burning of debt records.