Cleansing the Temple
Jesus Christ’s
cleansing of the temple has been on my mind of late. Matthew informs us that “Jesus entered the
temple and drove out all those who were buying and selling in the temple, and
overturned the tables of the money changers and the seats of those who were
selling doves. And He said to them,
“It is written, ‘My house shall be called a house of prayer’;
but you are making it a robbers’ den” (Matt. 21:12-13). Mark adds
that Christ “would not permit anyone to carry merchandise through the temple”
(Mark. 11:16). John informs us that the Jesus “made a scourge of cords, and
drove them all out of the temple” (John 2:15), and said, “Take these
things away; stop making My Father’s house a place of business” (John 2:16).
The disciples who witnessed this incident “remembered that it was written, ‘Zeal for Your House will consume me’ ”
(John 2:17). [1]
This incident would have occurred in the Temple’s Court of the Gentiles. In that place, there were money changers offering pure sacrifices in exchange for shekels to pay the temple tax. I’ve often come across the idea that those selling services were ripping off those paying for the service, so some good folks were being exploited in some way. But when I took a closer look at the biblical text, I’m seeing Jesus chasing out both the buyers and sellers. The temple cleansing was about something else asides the exploitation of certain people. I thinking there was something that had gone wrong with the whole sacrificial system that the Lord needed to address. In some way temple worship degraded into some kind of less than God honoring big business.
The references and allusions to the Old Testament also give us a clue into Christ action and message. When the Lord says, “My house shall be called a house of prayer,” He was alluding to Isaiah 56:7. The Old Testament prophet Isaiah foresaw a time when true worship would be restored in Israel, when even foreigners and eunuchs, those once excluded from temple worship, they would participate the offering up of sacrifices, and the Lord’s house “will be called a house of prayer for all the peoples” (Isa. 56:4-8). Israel was to be a light to the nations. The Court of the Gentiles was a place for the nations to gather in worship of Yahweh, but something else was happening, which defiled the temple worship. This was one of the problems Christ sought to address.
Jesus indicated the worshippers, particularly the religious leaders, made the temple into a “robbers’ den.” Just as Americans can easily read or hear the phrase “We the people” and immediately connect it to the larger work of the U.S. Constitution, so too first century Jewish minds deeply rooted in the Old Testament Scriptures, would immediately recognize “robbers’ den” came from the Jeremiah the prophet. The prophet said,
Jeremiah indicates that repentance, obedience, and reconciliation would keep them from exile, but the people continued to sin with impunity, reasoning their heartless sacrifices in the temple of God would spare them divine judgment, which made the Temple of Solomon a den of robbers. Jesus then condemns the sinfulness of the first century worshipper had defined the second temple.
Christ’s temple cleansing brought into the mind of the disciples the Scriptural passage “Zeal for Your House will consume me,” which is Psalm 69:9. They were connecting Jesus with the Davidic figure in the psalm, particularly how they both shared a passion for the purity of Israel’s worship.
The temple cleansing represents an instance when Jesus acted in the role of a prophet. Isaiah prophesied naked and barefoot to symbolize the destruction of Assyria and Egypt (Isa. 20:1-6). Jeremiah constructed and wore yokes of wood and iron as visible representations of the near future subjugation and exile of sinful Judah (Jer. 27-28). Ezekiel rationed out his food and drink along with baking his bread with dung to predict conditions in a forth coming siege of Jerusalem (Ezek. 4:9-17). Jesus then overturned the money tables and drove away the people buying and selling goods in the Jewish Temple, and essentially put a monkey wrench in the entire process of animal sacrificial worship, which served to communicate its near future destruction.
No temple tax payments meant sacrifices ceased. No sacrificed animals meant the temple lost her purpose. Inasmuch as the Lord’s actions created only a temporary disruption of services, it was enough to make a point. The Lord was showing through His symbolic actions that the temple and its services will come to an end. One day the money changers, the pilgrims, and the animal sacrifices would cease. Christ was in fact prophesying that temple worship would come to an end. The Lord’s own death upon the cross and resurrection would ultimately be the last sacrifice upon the altar of God, which at least from the standpoint of heaven ended the era of temple worship and animal sacrifices (Heb.7-10). Christ even foresaw that some of His own disciples would witness the fall of Jerusalem and the destruction of the temple in AD 70 (Matt. 24:1-2).
Christ’s actions would also symbolize the renewal of temple worship when Yahweh extends His rule over all the earth, for Zechariah said, “And there will no longer be a Canaanite in the house of the Lord of hosts in that day” (Zech. 14:21). Here the word “Canaanite” is also translated “a trader” (ESV; NRSV). The Lord is then signifying the arrival of the messianic kingdom foreseen in the prophet. The cleansing of the temple coupled with the subsequent events of the divine healings in the temple courts and the praise of the children (Matt. 21:14-17) communicate through Christ’s activities the arrival of the messianic kingdom and destruction of the temple.
The words and deeds of the Lord in the temple cleansing ultimately secured His destiny to the cross. Mark notes that the chief priest and scribes who heard Jesus’ words “began seeking how to destroy Him” (Mark 11:18; cf. Luke 19:47). John also mentions the Lord likening His body to a temple, which would be destroyed and rebuilt in three days (John 2:19-22). In doing this, of course, Christ would forge a way for people to enter into the worship of the Lord in spirit and truth.
How does one then synthesize this all into a practical hands-on application? Christ’s concern for the purity of worship is certainly exemplary for the Christian. God wants His people to be a light to the nations, and His house of worship is to be place where people from all nations can gather to worship, but when worshippers lose sight of this truth, and the commission to make disciple of all nations is forsaken, then there is a need for the saints to call for renewal and reformation.
Just as Christ’s warned of a near future apocalyptic judgment against an apostate people, the Lord also spoke of Judgment Day when all will give an account for their life but until that day all people are called to repent and be reconciled to God. Christians can then spur people on the have an eternal perspective of things, to remind all that the things of this world will pass away, and that it is far better in this life to store up heavenly treasures, which will never be lost to moths and rust.
Christ’s temple cleansing was an act of prophetic symbolism, and while it is unlikely that the believer will ever be called to present new divine revelation in the same way as Christ and the biblical prophets, the believer can still minister prophetically to inspire the church with a vision for mission and deeper commitment to the faith. Perhaps a Christian may even use symbolism to provoke people to reconsider their situation. Martin Luther’s burning of the papal bull calling him to recant and repudiate his teachings demonstrated a defiance to the pope but also a commitment to the what he believed was the truth of Scriptures which were being undermined on account of the traditions of men. The symbolisms communicated through the mediums of art, music, and literature may things the Lord can use to provoke people to reassess their spiritual condition. Stories like Pilgrims Progress by John Bunyan communicate through allegory are other examples of ways that symbolic language can be used to convey spiritual truth.
Since the Canon of Scripture is complete, one can never expect to see people dispensing new divine revelation through prophetic symbolism in the way of Christ and the prophets. However, symbolic acts can still be ways a Christian can minister prophetically in spurring on the body of Christ to a true evaluation of things.
______________
This incident would have occurred in the Temple’s Court of the Gentiles. In that place, there were money changers offering pure sacrifices in exchange for shekels to pay the temple tax. I’ve often come across the idea that those selling services were ripping off those paying for the service, so some good folks were being exploited in some way. But when I took a closer look at the biblical text, I’m seeing Jesus chasing out both the buyers and sellers. The temple cleansing was about something else asides the exploitation of certain people. I thinking there was something that had gone wrong with the whole sacrificial system that the Lord needed to address. In some way temple worship degraded into some kind of less than God honoring big business.
The references and allusions to the Old Testament also give us a clue into Christ action and message. When the Lord says, “My house shall be called a house of prayer,” He was alluding to Isaiah 56:7. The Old Testament prophet Isaiah foresaw a time when true worship would be restored in Israel, when even foreigners and eunuchs, those once excluded from temple worship, they would participate the offering up of sacrifices, and the Lord’s house “will be called a house of prayer for all the peoples” (Isa. 56:4-8). Israel was to be a light to the nations. The Court of the Gentiles was a place for the nations to gather in worship of Yahweh, but something else was happening, which defiled the temple worship. This was one of the problems Christ sought to address.
Jesus indicated the worshippers, particularly the religious leaders, made the temple into a “robbers’ den.” Just as Americans can easily read or hear the phrase “We the people” and immediately connect it to the larger work of the U.S. Constitution, so too first century Jewish minds deeply rooted in the Old Testament Scriptures, would immediately recognize “robbers’ den” came from the Jeremiah the prophet. The prophet said,
Thus says the Lord of hosts, the God of Israel, “Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in deceptive words, saying, ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord.’ For if you truly amend your ways and your deeds, if you truly practice justice between a man and his neighbor, if you do not oppress the alien, the orphan, or the widow, and do not shed innocent blood in this place, nor walk after other gods to your own ruin, then I will let you dwell in this place, in the land that I gave to your fathers forever and ever. Behold, you are trusting in deceptive words to no avail. Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, then come and stand before Me in this house, which is called by My name, and say, ‘We are delivered!’—that you may do all these abominations? Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it,” declares the Lord (Jer. 7:3-11).
Jeremiah indicates that repentance, obedience, and reconciliation would keep them from exile, but the people continued to sin with impunity, reasoning their heartless sacrifices in the temple of God would spare them divine judgment, which made the Temple of Solomon a den of robbers. Jesus then condemns the sinfulness of the first century worshipper had defined the second temple.
Christ’s temple cleansing brought into the mind of the disciples the Scriptural passage “Zeal for Your House will consume me,” which is Psalm 69:9. They were connecting Jesus with the Davidic figure in the psalm, particularly how they both shared a passion for the purity of Israel’s worship.
The temple cleansing represents an instance when Jesus acted in the role of a prophet. Isaiah prophesied naked and barefoot to symbolize the destruction of Assyria and Egypt (Isa. 20:1-6). Jeremiah constructed and wore yokes of wood and iron as visible representations of the near future subjugation and exile of sinful Judah (Jer. 27-28). Ezekiel rationed out his food and drink along with baking his bread with dung to predict conditions in a forth coming siege of Jerusalem (Ezek. 4:9-17). Jesus then overturned the money tables and drove away the people buying and selling goods in the Jewish Temple, and essentially put a monkey wrench in the entire process of animal sacrificial worship, which served to communicate its near future destruction.
No temple tax payments meant sacrifices ceased. No sacrificed animals meant the temple lost her purpose. Inasmuch as the Lord’s actions created only a temporary disruption of services, it was enough to make a point. The Lord was showing through His symbolic actions that the temple and its services will come to an end. One day the money changers, the pilgrims, and the animal sacrifices would cease. Christ was in fact prophesying that temple worship would come to an end. The Lord’s own death upon the cross and resurrection would ultimately be the last sacrifice upon the altar of God, which at least from the standpoint of heaven ended the era of temple worship and animal sacrifices (Heb.7-10). Christ even foresaw that some of His own disciples would witness the fall of Jerusalem and the destruction of the temple in AD 70 (Matt. 24:1-2).
Christ’s actions would also symbolize the renewal of temple worship when Yahweh extends His rule over all the earth, for Zechariah said, “And there will no longer be a Canaanite in the house of the Lord of hosts in that day” (Zech. 14:21). Here the word “Canaanite” is also translated “a trader” (ESV; NRSV). The Lord is then signifying the arrival of the messianic kingdom foreseen in the prophet. The cleansing of the temple coupled with the subsequent events of the divine healings in the temple courts and the praise of the children (Matt. 21:14-17) communicate through Christ’s activities the arrival of the messianic kingdom and destruction of the temple.
The words and deeds of the Lord in the temple cleansing ultimately secured His destiny to the cross. Mark notes that the chief priest and scribes who heard Jesus’ words “began seeking how to destroy Him” (Mark 11:18; cf. Luke 19:47). John also mentions the Lord likening His body to a temple, which would be destroyed and rebuilt in three days (John 2:19-22). In doing this, of course, Christ would forge a way for people to enter into the worship of the Lord in spirit and truth.
How does one then synthesize this all into a practical hands-on application? Christ’s concern for the purity of worship is certainly exemplary for the Christian. God wants His people to be a light to the nations, and His house of worship is to be place where people from all nations can gather to worship, but when worshippers lose sight of this truth, and the commission to make disciple of all nations is forsaken, then there is a need for the saints to call for renewal and reformation.
Just as Christ’s warned of a near future apocalyptic judgment against an apostate people, the Lord also spoke of Judgment Day when all will give an account for their life but until that day all people are called to repent and be reconciled to God. Christians can then spur people on the have an eternal perspective of things, to remind all that the things of this world will pass away, and that it is far better in this life to store up heavenly treasures, which will never be lost to moths and rust.
Christ’s temple cleansing was an act of prophetic symbolism, and while it is unlikely that the believer will ever be called to present new divine revelation in the same way as Christ and the biblical prophets, the believer can still minister prophetically to inspire the church with a vision for mission and deeper commitment to the faith. Perhaps a Christian may even use symbolism to provoke people to reconsider their situation. Martin Luther’s burning of the papal bull calling him to recant and repudiate his teachings demonstrated a defiance to the pope but also a commitment to the what he believed was the truth of Scriptures which were being undermined on account of the traditions of men. The symbolisms communicated through the mediums of art, music, and literature may things the Lord can use to provoke people to reassess their spiritual condition. Stories like Pilgrims Progress by John Bunyan communicate through allegory are other examples of ways that symbolic language can be used to convey spiritual truth.
Since the Canon of Scripture is complete, one can never expect to see people dispensing new divine revelation through prophetic symbolism in the way of Christ and the prophets. However, symbolic acts can still be ways a Christian can minister prophetically in spurring on the body of Christ to a true evaluation of things.
______________
1. Since
John mentions the temple cleansing at the beginning of his Gospel and the three
Synoptic Gospels have it following the Lord’s entering into Jerusalem during
the Passion week, one might think of them as two separate occasions, but it is
possible that John is arranging His Gospel in some other way than a strict
chronological progression and that all four Gospels speak to the same event.
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