How many times did Jesus cleanse the temple? Why did He cleanse the temple?
QuestionAnswer Jesus cleaned the temple of the money-changers and product dealers out of displeasure with what they had done to God’s place of prayer and out of a desire to rid the temple of the abuse perpetrated by sinful men. Judea was under the dominion of the Romans at the time, and the currency in circulation was coinage from Rome. However, according to Jewish law, every man was compelled to pay a tribute to the service of the sanctuary in the amount of “half a shekel” (Exodus 30:11–16), which was a Jewish coin.
Money-changers provided this convenience, although they would charge a modest fee for the exchange of the money.
Aside from it, two doves or pigeons were needed to be sacrificed in accordance with the Law (Leviticus 14:22; Luke 2:24).
The temple sacrifices were also supported by other merchants who sold oxen and lambs for the occasion.
- At the same time that He smashed the tables of the money-changers, He rebuked them for turning God’s sanctuary of prayer into “a den of thieves” (Matthew 21:13).
- In his gospel, John makes it explicit that it was “after this” that He traveled to Capernaum, where He “remained for a few days.” Afterwards, in the following line (verse 13), John informs us that the “Passover of the Jews was approaching” (NKJV).
- This is the first of two occasions on which Jesus cleaned the temple of its filth.
- After Jesus’ triumphal entry into Jerusalem in the final week of His life, the second cleansing of the temple took place immediately following the first cleansing.
- Aside from the fact that they took place approximately three years apart, there are several variations between the two occurrences.
- During the first cleaning, Jesus constructed a whip out of cords to use in order to drive the vendors away, but there is no mention of a whip during the second cleansing.
Jesus washed the temple on two separate occasions. Questions regarding Jesus Christ (return to top of page) I’m curious how many times Jesus washed the temple floor. What was He doing when He cleansed the temple?
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Contradictions: When Did Jesus Cleanse the Temple?
However, whereas the Gospel of John claims that Jesus cleansed the temple early in His career, the other Gospels locate the temple-cleansing as occurring near the conclusion of His time on the earth. Who is correct?
Jesus went to the temple in Jerusalem around Passover, according to the second chapter of John, and used a whip made of cords to drive away the money changers who were conducting business there. He also poured out the money and flipped the tables (John 2:13–15), among other things. “Take these things away from here!” Jesus commanded to people who sold doves. “Do not turn My Father’s home into a storefront for products!” (See also John 2:16). A similar story is told in the Synoptic Gospels (Matthew, Mark, and Luke) about Jesus entering the temple, driving out those who bought and sold, overturning their tables, and telling the crowd that they had transformed the temple into a “den of thieves” (Matthew 21:12–13; Mark 11:15–17; Luke 19:45–46).
During the first Passover (of three) recounted in John’s Gospel, the temple is said to have been cleansed, according to John’s description.
Is this a contradiction, and if so, who has the upper hand here?
The mere fact that two stories appear to be similar does not imply that they both relate to the same entity. Students of theBibleneed were taught that resemblance does not necessarily imply the sameness of things. To put it another way, simply because two stories are similar does not always imply that they relate to the same item. In this particular instance, the solution is actually fairly straightforward. On at least two times, Jesus cleaned the Temple of its filth. According to the Gospel of John, the first occurrence occurred towards the beginning of His ministry.
Even though the critic may argue that this is just an ad hocanswer (i.e., a solution devised solely to address the criticism), the biblical stories support this position.
As a result, rather of instantly exclaiming “Contradiction!” we should try to find a workable alternative.
These occurrences occurred at various stages throughout Christ’s public ministry.
When Jesus was arrested in John, he was immediately questioned by temple authorities who inquired, “What sign do You show us, considering everything that You do?” “Destroy this temple, and in three days I will build it up,” the Lord said, according to John, who revealed that the Lord pointed to His impending Resurrection (John 2:19; 2:22).
- According to the Synoptics, however, following the second cleaning, Jesus started to educate those who were there in the temple and heal those who came to Him who were blind or lame.
- The whip is not mentioned at all in the Synoptics.
- As previously mentioned in relation to the first temple cleansing, the Lord instructed the priests to “take these things away!
- Although it is written, “My house shall be called a house of prayer,” Jesus stated after the second cleaning, “You have turned it into a “den of thieves” (Matthew 21:13;Mark 11:17;Luke 19:46).
While the content was the same, the language that Jesus chose to express His message were different from one another.
Would Jesus Really Do This Twice?
Some may question the feasibility of Jesus scrubbing the temple on two separate times, but there is no reason to doubt that He would carry out such a task. Remember that Jesus frequently confronted religious leaders and called them out on their hypocrisy. When it came to this particular instance, the money changers were found to have turned worship into a matter of convenience while also robbing from the people by demanding high fees for poor sacrifice animals. Many Jews were guilty of commercializing the Passover lamb offering procedure, rather than honoring God’s demand to present pure, spotless lambs from their own herds as instructed in Exodus 12:5.
This is not in accordance with what the Lord commanded.
Moreover, He infuriated Caiaphas, the high priest, whose family was in charge of the money changing at the temple, in the process.
1 In the same way that the Old Testament indicated that God was enthusiastic for genuine worship from His people, Jesus proved that obedience is preferable to sacrifice.
In this case, the answer to the allegedBiblecontradiction is rather clear. Jesus cleaned the temple on at least two occasions throughout His earthly career: once at the beginning of His ministry and again at the conclusion. This should come as no surprise, given that God has frequently said in His Word that obedience to Him is more vital than doing meaningless rituals, particularly when such rituals are performed for the sake of convenience or personal advantage. Master Books has generously allowed AiG permission to distribute excerpts from this book on the internet.
Please visit our online store if you like to purchase a copy.
WWUTT: How Many Times Did Jesus Clear the Temple?
It was the day after Jesus rode into Jerusalem on the back of a donkey’s colt, accompanied by cries of”Hosanna!” and “Blessed is He who comes in the name of the Lord!” In the temple, he ejected the merchants and overturned their tables, and then he said, “Is it not written, ‘My home shall be called a place of prayer for all the nations’?” “However, you have turned it into a den of robbers!” (Matthew 11:17) After His triumphal arrival into Jerusalem, Jesus cleanses the temple, according to all three of the synoptic gospels – Matthew, Mark, and Luke.
- His crucifixion would have taken place on Friday, therefore this would have taken place on the Monday prior.
- Several years before He was executed, it is said that Jesus scrubbed the temple at the beginning of His ministry.
- There are two independent temple cleansings taking on here.
- The Jewish festival of Passover was approaching, and Jesus traveled to Jerusalem.
- In the end, He drove them all out of the temple with a whip made of cords, along with the sheep and oxen.
- ‘Take these things away from my Father’s house; do not turn it into a place of trade!’ he said.
- “Take these things away; do not turn my Father’s house into a house of trade,” He said during the first cleanup (John 2:16).
- He referred to it as “his residence” in the second.
Nevertheless, the second cleaning took place immediately following the triumphant entry in which He announced Himself as King, and during which He alluded to the temple as “My house shall be designated a house of prayer for all the nations.” Titus 2:14 says that Jesus shed His life in order to purify for Himself a people from every nation.
Isaiah 56:7 (KJV) You are being built up like living stones into a spiritual home as you come to Him, a living stone rejected by others but selected and valuable in the eyes of God.
When we grasp 1 Peter 2:4-5.that we could become a spiritual home unto the Lord,.we will be able to apply the passage.
(This video was created by WWUTT.) Christian Podcast Central and our community were the ones who discovered it; nonetheless, the publisher retains ownership of the copyright, not Christian Podcast Central.)
I have a question concerning Jesus’ purifying of the temple in John 2:12-25 / Mark 11:15-18; was there a second purification or just one purification?
It is possible to choose between three options: 1. Jesus never cleansed the Jewish temple, and all of these legends about him doing so are fabrications designed to establish a false narrative about him. 2. Jesus cleansed the temple twice throughout his career, first during the beginning of his ministry, as reported in John, and again around three years later, as recorded in Mark. Jesus cleaned the temple only once, most likely at the conclusion of his three-year career, and for some reason, John recorded the event in a radically different chronological order than the rest of the gospels.
- If it had been only a narrative, there is no way that such a fable could have been accepted by the church at the time.
- I will accept that both of the other options are plausible, but I greatly support the second option–that Jesus “cleaned” the temple twice, approximately three years apart.
- What exactly is the logic for this?
- John 2 did not make any mention of his presence in Jerusalem, although Mark 11 did make mention of it.
- It is not unexpected that Jesus was permitted to enter the temple during the week before his death, and it is also not surprising that he would drive out the money-changers again after his death.
- As for reason number three, although I personally doubt it, many devout believers believe it to be true.
- As did all of the gospel authors, at least on occasion, John wrote thematically rather than chronologically, as did the other gospel writers as well.
- That is why I am not completely dismissive of this theory.
For the third time in three years, I see no reason to believe that Jesus would not have become righteously enraged if the Jewish officials had let the sale of merchandise to resume in the temple a second time. John Oakes is a writer and poet.
Did Jesus Cleanse the Temple Once or Twice?
Some believe that the Bible is inconsistent when it comes to the day on which Jesus cleaned the temple. Is it true that Jesus cleansed the temple only once or twice? On one hand, John 2:13-15 claims that Jesus washed the temple at the first of three Passovers listed in his book, while other passages such as Matthew 21:12-13, Mark 11:15-17, and Luke 19:45-46 claim that Jesus cleansed the temple only a few days before his crucifixion. But there is a legitimate solution for this supposed conflict in the Bible, and it is presented in this article.
Scriptures – Did Jesus Cleanse the Temple Once or Twice?
13 The Jewish festival of Passover was approaching, and Jesus traveled to Jerusalem. 14 He noticed individuals who were selling oxen, lambs, and pigeons in the temple, as well as the money-changers who were sitting in the temple. 15 In the end, he drove them all out of the temple with a whip made of cords, along with the sheep and oxen. And he poured out the coins of the money-changers and threw them to the ground, knocking them over. John 2:13-15 is a passage from the Bible that teaches about the love of God and the love of neighbor.
Jesus Cleansed the Temple Later in His Ministry
Twelve years later, Jesus entered the temple and drove out all who sold and bought there, as well as overturning the money-changers’ tables and the seats of those who sold pigeons. “It is written, ‘My house shall be called a house of prayer,’ but you have turned it into a den of robbers,” he told them. Jesus’ teachings in Matthew 21:12-1315 And they made their way to Jerusalem. Upon entering the temple, he immediately proceeded to drive out all of the vendors and purchasers from the premises, and he overturned both the money-changers’ tables as well as the seats of those who traded in pigeons.
17 While teaching them, he pointed to the scriptures and said, “Doesn’t it say that my house will be called a house of prayer for all the nations?” “However, you have turned it into a den of robbers.” 11:15-17:45 Mark 11:15-1745 46 And when he entered the temple, he began to drive out those who were selling, saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have transformed it into a den of robbers.” Luke 19:45-46 (KJV)
Twelve years later, Jesus entered the temple and drove out everyone who sold and purchased there, as well as overturning the tables of money changers and the seats of those who sold pigeons. 13 “It is written, ‘My home shall be called a place of prayer,’ but you have turned it into a den of thieves,” he told them. 14-15; Matt. 21:12-1315; Finally, they made their way to the Holy City of Jerusalem. In the meantime, he entered the temple and proceeded to drive out those who sold and those who purchased in the temple, as well as overturning the tables of the money-changers and the seats of those who sold pigeons there.
17 17 While instructing them, he pointed to the scriptures and said, “Doesn’t it read that my home will be considered a place of prayer for all nations?” Nevertheless, you have turned it into a robbery den.
Revelation 11:15–1745 46 And when he entered the temple, he started to drive out those who were selling, saying to them, “It is written, ‘My home should be a place of prayer,’ but you have turned it into a den of thieves.” Luke 19:45-46 is a biblical passage.
Foundational Principles Regarding Bible Difficulties
There are several fundamental rules that apply to all alleged and apparent inconsistencies in the Bible, and these principles are listed here. More information may be found atBible Difficulties: Foundational Principles.
More Answers to “Contradictions” in the Bible
All alleged and seeming inconsistencies in the Bible are subject to a set of fundamental standards that must be followed. Check see Bible Difficulties: Fundamental Principles for additional information.
- Demolishing Supposed Bible Contradictions Volume 1 – Ken Ham
- Demolishing Supposed Bible Contradictions Volume 2 – Tim Chaffrey
- Demolishing Supposed Bible Contradictions Volume 3 – Ken Ham
- Demolishing Supposed Bible Contradictions Volume 4 – Tim Chaffrey
- Is it true that Jesus came to bring peace or a sword? There were a number of angels and men there at the tomb. In the Tomb, how many days and nights did Jesus spend there? What Was Written on the Cross
- What Was Written on the Cross
How many times did Jesus cleanse the Temple?
Would You Rather Have Peace Or A Sword If Jesus Had Arrived? Were there a lot of angels or men guarding the tomb? In the Tomb, Jesus was there for how many days and nights? How Did the Cross Write Its Name?
Did Jesus Cleanse the Temple Twice?
Alastair Roberts is taking questions from the public over at Curious Cat, and he’s answering them as they come in. His responses, in general, are well worth reading, but his observations on the temple purification in John 2, and on the temple construction in general, are particularly insightful: In contrast to the synoptic gospels, which describe a temple cleansing in the last week of Jesus’ mission, the gospel of John records a purification at the beginning of his ministry. I don’t think there are two temple cleansings: why has it been relocated, I wonder?
- While the other gospels come to a close in Jerusalem, John’s narrative is centered on the city throughout.
- God’s presence may be found in Christ in John 1, who is also described as the Ark upon which God’s presence rests, the light of the world, and the altar from which things ascend and fall between heaven and earth.
- The laver is the center of the next chapters, which include themes of washing and baptism.
- Chapters 8 and 9 take us to the light that is located within the temple.
- His death marks his passage through the barrier of death.
- Presenting the temple activity afterwards would provide a snag in this theological chain of reasoning.
- It is important to note that Jesus’ comments in 2:19 are also referenced in Matthew 26:61, when he is being tried for his death.
- Theologically, this threat is fulfilled less in the temple deed than in Jesus’ action in reviving his buddy Lazarus from the dead (11:45-57).
‘The need for your home will consume me’ (Psalm 69:9). The temple plays an important role in shaping Jesus’ identity and destiny. God is tabernacling among us in Jesus’ actual flesh, which is the temple.
Why did Jesus cleanse the temple? Did Jesus cleanse the temple more than once?
With a closer study at the Gospel texts, it becomes clear that Jesus cleansed the Jewish temple in Jerusalem on two separate occasions. Following His first known miracle of turning water into wine at a Jewish wedding at Cana, which was reported in John 2, the first time is mentioned. According to John 2:14-15, “He discovered people who were selling oxen, lambs, and pigeons in the temple, as well as the money-changers who were seated in the temple. In the end, he drove them all out of the temple with a whip made of cords, along with the sheep and oxen.
- (John 4).
- On that day, the Sunday before His crucifixion, Jesus was nailed to the cross “In the temple, Jesus ejected everyone who sold or purchased anything there, and he overturned the tables of moneychangers and the seats of those who sold doves, as well as the whole structure.
- What was the reason for Jesus’ cleansing of the Jewish temple on these two occasions?
- It is obvious that Jesus cleansed the temple because those who were selling doves, lambs, and oxen were doing it for profit rather than for the benefit of God’s people, who were required to make animal gifts to the temple at Passover.
- Sellers then began to reap the benefits of the system.
- During the second cleansing, Jesus condemned the Jewish system of moneymaking as being incompatible with God’s Passover once again.
- A house of worship, not a location where merchants took advantage of the poor, was the goal of the construction of the temple.
- Children cried out to Jesus in a temple courtyard during the second cleaning, the scribes and chief priests instructed Jesus to chastise the people, and Jesus shortly after left the city for the neighboring town of Bethany.
- This identical region of Jerusalem will ultimately serve as the site of His death and resurrection, demonstrating His status as the promised Messiah.
- What evidence do you have that Jesus is the Son of God?
What is the significance of the triumphant entry? What was the purpose of the temple veil? In light of Jesus’ death, what is the significance of the temple curtain being torn in two? What were the most significant events in Jesus’ life? Return to the page: The Truth About Jesus Christ.
When Did Jesus Cleanse the Temple?
According to the Gospel stories, Jesus cleansed the Jewish temple in Jerusalem twice, the first time when he was a child. Following His first known miracle of turning water into wine at a Jewish wedding in Cana, which was recounted in John 2, He appears for the first time. As recorded in John 2:14-15: “Those who were selling oxen, lambs, and pigeons, as well as the money-changers, were all present in the temple, which he visited. He then drove them all out of the temple, along with the sheep and oxen, using a whip made of cords.
- On Palm Sunday, three years after the first temple purification, Jesus returned to Jerusalem for the Passover festival, riding into the city on a triumphant chariot (Matthew 21:1-11).
- ‘It is written, ‘My house shall be called a place of worship,’ but you have turned it into a den of thieves,’ he exclaimed to the gang.” The Bible says (Matthew 21:12-13) that What was the reason for Jesus’ cleansing of the Jewish temple twice?
- Animal offerings were required at the temple during the Passover festival, and Jesus plainly cleaned the temple because those who sold doves, lambs, and oxen were doing it for profit rather than as a spiritual duty, as required by God’s commandment.
- As a result, sellers began to reap financial rewards from the system.
- During the second cleansing, Jesus denounced the Jewish system of moneymaking as being incompatible with God’s Passover yet another time.
- A house of worship, not a location where merchants took advantage of the poor, was the goal of the temple’s construction.
- The second cleaning included the healing of the blind and the lame, children calling out to Jesus in the temple, the scribes and chief priests ordering Jesus to admonish the people, and Jesus leaving the city to remain in neighboring Bethany for a short while.
- This identical region of Jerusalem will ultimately serve as the site of His death and resurrection, demonstrating His status as Messiah.
- What evidence do you have that Jesus is God’s Son?
The temple curtain had a name, didn’t it. In light of Jesus’ death, what is the significance of the temple curtain being torn in half? In Jesus’ life, what were the most important events? Return to the page: The Real Jesus Christ
In addition, many Bible scholars know that the apostle John put Jesus’ purification of the temple near the beginning of His ministry, but the gospels of Matthew, Mark, and Luke placed it nearer the end of the Savior’s life (seeLyons, 2004). Whether Jesus cleansed the temple on the first day He visited Jerusalem (during the week before His crucifixion) or on a subsequent day is an issue that is rarely discussed in depth. Is it because Mark places the purification of the temple on the day after Jesus’ triumphant arrival, but Matthew appears to suggest that the cleansing took place on the exact day Jesus entered Jerusalem that Mark makes this distinction?
- Thus, the crowds said, “This is Jesus Christ, the prophet from Nazareth in Galilee.'” (21:10-11).
- (21:12; emphasis added.) It is important to note that Matthew does not specify when Jesus cleansed the temple, just that the action occurred “then” (Greekkai, which is most generally translated simply “and” in many translations, including the KJV, ASV, NASB, RSV, and others).
- Mark, on the other hand, utilized more specific and historical terminology.
- When they returned from Bethany the following day (11:12, emphasis added), Jesus returned to Jerusalem and entered into the temple once again (11:13, emphasis added).
- Because of this, Jesus went to the temple twice: once on the day of His triumphant entry (Mark 11:11), and then again “the next day” to purify the temple (Mark 11:12).
- While Mark’s story is more chronological in nature, Matthew’s account is more of a synopsis of the events.
- We frequently report on incidents that are similar in nature.
- Consider the scenario of a family who comes home to tell their friends about their Disney World vacation.
No one would be justified in claiming that one of the family members made a clerical error. In the same way, the stories of Matthew and Mark are complimentary rather than conflicting.
In addition, many Bible scholars know that the apostle John put Jesus’ purification of the temple near the beginning of His ministry, but the gospels of Matthew, Mark, and Luke place it nearer the end of the Savior’s life (seeLyons, 2004). The subject of whether Jesus cleansed the temple on the first day He visited Jerusalem (during the week of His crucifixion) or on a subsequent day is, on the other hand, rarely discussed. As a result, it is unclear why Mark places the purification of the temple on the day following Jesus’ triumphant arrival, although Matthew appears to suggest that it took place on the day Jesus entered Jerusalem.
- Added emphasis at 21:12 p.m.
- One can only infer from Matthew’s and Luke’s accounts that (1) Jesus entered Jerusalem and (2) He later cleaned the temple at some point in the future.
- During the first day, Jesus traveled to Jerusalem and the temple (Mark 11:1-11), and later in the day, He and His apostles traveled to Bethany.
- In contrast to His earlier visit to the temple, this time Jesus entered the temple “to drive out those who bought and sold in the temple,” according to the Gospel of Matthew (Mark 11:15-18).
- (Mark 11:12,15-18).
- Always keep in mind that neither Matthew nor Mark made a mistake in their interpretation of his story.
- Sometimes we communicate in a more chronological manner, and other times we speak more broadly.
- One family member may explain what they did while at Epcot, whilst another family member may speak more explicitly about how they really went to Epcot for parts of two distinct days and were able to visit a variety of attractions and experiences.
There’s no way someone could claim one of the family members made a sloppy decision. Additionally, Matthew and Mark’s stories are complementing rather than conflicting with one another.
Cleansing of the Temple – Wikipedia
The story of Jesus driving the merchants and money changers from the Temple is told in all four canonical gospels of the New Testament, and it is one of the most famous stories in the world. The scenario is a popular motif in Christian art, as may be seen here. When Jesus and his followers travel to Jerusalem for the Feast of the Passover, they are accused by Jesus of turning the temple into “a den of thieves” (according to the Synoptic Gospels) and “a house of trade” (according to the Gospel of John), respectively, via their commercial operations.
In light of the fact that the Gospel of John contains more than one Passover, some scholars assume that these two verses refer to two different occasions.
As previously indicated, Jesus is said to have been to the Temple in Jerusalem, where the courtyard was depicted as being crowded with cattle, merchants, and money changers, who exchanged the standardGreek and Roman currency for Jewish and Tyrean shekels. Jerusalem was jam-packed with Jews who had traveled to the city for Passover, estimated to number between 300,000 and 400,000 pilgrims. In the end, he drove them all out of the temple with a whip made of cords, along with the sheep and oxen.
Then Jesus commanded those who were selling the pigeons, “Take these things away; do not turn my Father’s home into a place of business.” After that, Jesus walked into the house of God and drove out everyone who sold and purchased in the temple, overturning the tables of the money changers as well as the seats of those who sold doves, among other things.
This is the second time Jesus accuses the Temple authorities of thievery, after accusing them in Mark 12:40 and Luke 20:47.
Dove merchants were selling doves that had been sacrificed by the poor, who couldn’t afford more elaborate offerings, and notably by female pilgrims.
This occurred in the Gentiles’ Court, which was the most remote part of the city.
Some scholars disagree on whether or not the Temple was cleansed in two stages, and whether or not there were two different occurrences. According to St. Thomas Aquinas and St. Augustine, the act of stoning Jesus was repeated two times, with the less severe denunciations of the Johannine account (merchants and sellers) occurring early in Jesus’s public ministry and the more severe denunciations of the synoptic accounts (thieves and robbers) occurring just before, and indeed expediting, the events of Jesus’ crucifixion.
Jesus traveled to the Temple in Jerusalem at the time of the beginning of his career, and in John 2:20, he was informed, “For forty-six years, this temple has been under construction, and you want to raise it up in three days?
Expansion and rebuilding of the temple were continuing activities, and the temple was under constant reconstruction until it was destroyed by the Romans in 70 AD.
It is probable that the Temple complex had barely been constructed for a few years before it was demolished by the future Emperor Titus in the year 70 AD.
Professor David Landry of the University of St. Thomas proposes the following solution: “The fact that Jesus dies within a week of this occurrence indicates the significance of this story for the Christian faith. The gospels of Matthew, Mark, and Luke all agree that this was the event that served as the “trigger” for Jesus’ execution.” The animal sales, according to Butler Universityprofessor James F. McGrath, were tied to the sale of animals for use in the Temple’s animal sacrifices, which were performed on animals.
- According to E.
- Sanders and Bart Ehrman, Greek and Roman cash was changed into Jewish and Tyrolean money at some point.
- Krier Mich posits that a significant amount of money was stored at the temple, where it could be loaned by the wealthy to the poor who were in danger of losing their land due to debt.
- One of the first acts of the Initial Jewish-Roman War was the burning of the debt records in the archives, which was one of the first acts of the war.
- Aside from composing and delivering messages from God, Israelite or Jewishnevi’im (also known as “spokespersons” or “prophets”) frequently enacted prophetic activities in their daily lives.
- Carson points out, the reason that Jesus was not apprehended by the Temple guards was owing to the fact that the multitude backed him in his acts.
Interpretation of John 2:15
During a lecture at Loyola University Chicago in 2012, Andy Alexis-Baker, clinical associate professor of theology, presented a historical overview of the understanding of the Johannine text since Antiquity:
- A remark on the text is first made by Origen (3rd century), who doubts that it is historical and understands it as metaphorical, with the Temple representing the soul of a person who has been liberated from earthly things as a result of Jesus’ sacrifice. In fact, John Chrysostom(v. 391) defended the historical authenticity of this passage, but if he considered that Jesus had used the whip against the merchants in addition to the other beasts, he specified that it was to show his divinity and that Jesus was not to be imitated
- Theodore of Mopsuestia(in 381) – who responded, during the First Council of Constantinople, to the bishop Rabbila, who was accused of striking his clerics Cato the Great, Donatist bishop of Cirta, espoused a non-violent Christianity and criticized Catholic Christianity for transgressing this non-violence. Petilian of Constantine was born in a non-violent Christian family. The Bishop of Hippo responded by reading the cleansing of the temple as a time when Jesus was acting as a persecutor against the merchants of the temple, which the Bishop of Hippo agreed with. Following Augustine’s interpretation, according to Alexis-Baker, Christians have justified ever-increasing violence. For example, Pope Gregory VII(in 1075), quoting Pope Gregory I, relies on this passage to justify his policy against the simonic clergy, who he compares to merchants in terms of wealth. Many other medieval Catholic personalities, such as Bernard of Clairvaux, who advocated the crusade, believing that battling the “pagans” with the same passion that Jesus demonstrated against the merchants was a means of redemption, will do the same. When accused of aiding in the burning of Michael Servetus, a theologian who denied the divinity of Jesus, alive during the Protestant Reformation, John Calvin (in 1554), following in the footsteps of Augustine of Hippo and the Gregories, defended himself by citing (among other things) the purification of the temple. After doing a grammatical examination of the text, Andy Alexis Baker claims that, while the bulk of English-speaking Bibles depict Jesus lashing people as well as animals, the original text is more complicated, and that the text does not depict a violent deed by Jesus towards the merchants.
According to later sources
Several later additions to the story of the episode are widely viewed as mythical or polemical by academics, and thus are not included here. When Yeshuhad entered the Temple with 310 of his followers, according to theToledot Yeshu, a parody gospel that was probably written down about 1,000 years later but possibly based on second-century Jewish-Christian gospelsif not oral traditions that could date back all the way to the formation of the canonical narratives themselves, he was accompanied by 310 of his followers.
Yeshu was also accused of robbing theshem hamphorash, the’secret name of god,’ from the Holy of Holies in the Toledot Yeshu, which is located in the Temple of Yeshu.
The purification of the Temple is a typical occurrence in the life of Christ that is represented under a variety of different titles. El Greco painted various variations on this theme:
- Christ Driving the Money Changers from the Temple (El Greco, London)
- Christ Driving the Money Changers from the Temple (El Greco, Madrid)
- Christ Driving the Money Changers from the Temple (El Greco, Minneapolis)
- Christ Driving the Money Changers from the Temple (El Greco, New York)
- Christ Driving the Money Changers from the Temple (El Greco, Washington)
- Christ Driving the Money Changers from the Temple (El Greco, Washington
- Temple purification is underway. Unknown artist
- Giotto’s “casting out the money changers” (Casting out the money changers).
- Christian perspectives on poverty and wealth– Christians have maintained a variety of viewpoints on material wealth throughout history. Gessius Florus
- Gospel harmony
- Jesus’ ministry
- Gessius Florus
- Ched Myers’ “Binding the Strong Man: A Political Reading of Mark’s Story of Jesus,” Orbis (1988), ISBN0-88344-620-0
- Robert J. Miller’s “The Complete Gospels,” Polebridge Press (1994), ISBN0-06-065587-9
- Raymond E. Brown’s “An Introduction to the New Testament,” Doubleday (1997)ISBN0-385-24767-2
- Raymond E. Brown’s “The New Jerome Biblical Commentary,” Prentice Hall (1990),
- Page 49 of The Bible Knowledge Background Commentary by Craig A. Evans, 2005 (ISBN0-7814-4228-1)
- AbSanders, E. P.The Historical Figure of Jesus. Penguin, 1993
- AbFunk, Robert W. and theJesus Seminar. It is necessary to search for the authentic deeds of Jesus in order to understand the Acts of Jesus. The HarperSanFrancisco edition published in 1998
- AbPaul N. Anderson’s The Fourth Gospel And the Quest for Jesus published in 2006ISBN0-567-04394-0 page 158
- AbPaul L Maier’s “The Date of the Nativity and Chronology of Jesus” published in Chronos, Kairos, Christos: Nativity and Chronological Studies published in 1989ISBN0-931464-50-1 page 113–129
- AbcEerd Encyclopedia of the Historical JesusbyCraig A. Evans2008ISBN0-415-97569-7page 115
- Encyclopedia of the Historical JesusbyCraig A. Evans2009ISBN978-0-8054-4365-3pages 140–141
- Because of some uncertainty about how Josephus referred to and computed dates, as stated by KöstenbergerKellum (page 114), various scholars arrive at slightly different dates for the exact date of the start of Temple construction, with their final estimates of the date of the Temple visit varying by a few years
- According to the Eerdmans Dictionary of the Bible, page 246 states that Temple construction was never completed and that the Temple was constantly being rebuilt until it was destroyed by the Romans in 70 AD/CE, and that the 46 years should refer to the actual number of years from the start of the construction
- Authors include Paul N. Anderson (2011), who wrote The Riddles of the Fourth Gospel: An Introduction to John (2011)ISBN0-8006-0427-Xpage 200
- Jerry Knoblet (2005), who wrote Herod the Great (ISBN0-7618-3087-1page 184)
- And Robert Tomson (2011), who wrote Jesus in Johannine Tradition (ISBN0-7618-3087-1). “God in the Details: The Cleansing of the Temple in Four Jesus Films,” Journal of Religion and Film, Vol. 13, No. 2, October 2009, University of Nebraska at Omaha
- “Fortna, Tom Thatcher 2001ISBN978-0-664-22219-2page 77
- “Landry, David. “God in the Details: The Cleansing of the Temple in Four Jesus Films,” Journal of Religion and Film, Vol. 13, No. 2, October 2009, University of Nebraska at Omaha The original version of this article was published on October 6, 2016. Obtainable on September 26, 2016
- James F. McGrath’s “Jesus and the Money Changers” is a classic work (John 2:13-16) On the 23rd of March, 2021, I was able to access ” Bible Odyssey “. Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don’t Know About Them), HarperCollins, 2009. ISBN 0-06-117393-2
- Ehrman, Bart D. Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don’t Know About Them), HarperCollins, 2009. ISBN 0-06-117393-2
- Chapter 6 of The Challenge and Spirituality of Catholic Social Teaching, published by Orbis Books in 2011 under the ISBN 9781570759451
- Mich, Marvin L. Krier. “Angelus Address: Jesus Cleanses the Temple of Jerusalem,” says Pope Francis. “Angelus Address: Jesus Cleanses the Temple of Jerusalem.” Zenit, 4th of March, 2018. Virginia M. Forrester provided the translation from the Italian
- Herbert Lockyer is credited with inventing the term “lockyer.” All of the Bible’s parables, as well as Zondervan, 1988.ISBN9780310281115
- Dansby, Jonathan. “Exegetical Essay on Jesus’ Cleansing of the Temple (Undergraduate)”
- CASEY, P. M. “Exegetical Essay on Jesus’ Cleansing of the Temple (Undergraduate)”
- (1997). “The Cleansing of the Temple: A Study in Culture and Historicity.” ISSN0008-7912
- “Violence, Nonviolence, and the Temple Incident in John 2:13–15,” Catholic Biblical Quarterly, vol. 59, no. 2, pp. 306–332, ISSN0008-7912. academics.edu (2012a)
- Andy Alexis-“Violence, Baker’s Nonviolence, and the Temple Incident in John 2:13–15” is available online. The Journal of Biblical Interpretation, volume 20, number 1, pages 73–96, ISSN 0927-2569
- Price, Robert (2003) Infancy Gospels, Tübingen: Mohr Siebeck GmbHCo. KG, 2011, pp. 588–616
- Alexander, P. ‘Jesus and his Mother in the Jewish Anti-Gospel (the Toledot Yeshu)’, in eds. C. Clivaz et al., The Incredible Shrinking Son of Man, p. 40
- Goldstein, Morris. The Incredible Shrinking Son of Man, p. 40
- Alexander The Jewish Tradition’s View of Jesus 152
- Bauckham, The Testimony of the Beloved Disciple, p. 45
- Eisenman, Robert, Maccabees, Zadokites, Christians, and Qumran: A New Hypothesis of Qumran Origins, p. 152
- Grave Distractions Publications, Nashville, TN, 2013, p. 10
- Zindler, Frank R. The Jesus the Jews Never Knew. Nashville, TN: Grave Distractions Publications, 2013, p. 10
- American Atheist Press, Cranford, NJ, 2003, pp. 318–319, 428–431
Although the depiction of Jesus as a kind teacher in a crowd of youngsters is accurate, it is only half accurate. There is another aspect to Jesus — he is a warrior, for example. When it came to standing up for the voiceless or preserving the Word of God from being corrupted by the ecclesiastical establishment, he embodied the very meaning of counter-culture. At the end of Mark 11:15-17, He pronounces judgment on the most important religious system of his day: the temple. Who knows what Jesus might have to say about the temple of God in Jerusalem.
As a result, they traveled to Jerusalem.
He also overturned the tables of money changers and the seats of those who sold doves.
When He finished teaching, He asked them, “Doesn’t it declare in the Scriptures: ‘My home shall be considered a place of prayer for all nations?’ “However, you have turned it into a “den of thieves.” — Mark 11:15-17 (New King James Version)
For those whose livelihood and dominance were reliant on the sacrifice system, the temple had become a sacrosanct cow. Jesus knows that this institution is sterile, despite the appearance of devotion and sanctity on the outside. As a result of his challenge, he is confronted with a vast mountain of tradition and entrenched authority. The consequences of publicly denouncing religious or political corruption are significant. Holders of power are not often tranquil in the face of criticism, but instead will go to great lengths to eliminate their adversaries.
Jesus’ prophetic resistance resulted in the loss of his life. As a consequence, an atoning sacrifice is made, which completely eliminates the need for animal sacrifices in the future.
Jesus … began driving out those who were buying and selling there (11:15).
Animals for sacrifice are being trafficked by those who are purchasing and selling them. When it comes to money and influence, the priestly elite may directly attribute it to their control over financial matters within the temple. Since Jesus expelled both buyers and sellers, it is clear that something other than dishonest profiteering is the source of his rage. archaeological finds reveal that the temple market was located within the Royal Stoa, rather than being dispersed around the so-called court of the Gentiles as previously thought.
- By descending the stairs going down from Robinson’s Arch to the marketplaces on the streets below, visitors could get direct access to the major thoroughfare that stretched the length of the Tyropoeon Valley and proceeded north along the western wall of the temple complex.
- It was designed in the style of a basilica and was the most important part of the building.
- The Royal Stoa included a smaller market that “served principally for commerce in cultic provisions for the Temple,” according to the historians who studied it.
- The temple’s regular operations necessitated the establishment of some sort of bazaar.
- This activity does not take place within the confines of the sanctuary’s hallowed spaces.
He overturned the tables of the money changers (11:15).
Tables lined the outer courts three weeks before Passover to accept the half-shekel tax, which was required of every Jewish man according to Exodus 30:11–16, which was collected annually. This levy provided funding for the daily sacrifices made in atonement for sin. Money changers traded inadmissible local currencies for the sanctioned Tyrian shekel, which was then used to pay the tax in exchange for a small commission. Because it was unlawful for Jewish officials to issue silver coins, they turned to the Tyrian shekel, which was both good quality and did not draw attention to Rome’s authority over Israel.
The benches of those selling doves (11:15).
Doves were the go-to sin offering for the impoverished who couldn’t afford to sacrifice animals for their sins (Lev. 5:7). They were also used for a variety of other purposes, such as the cleansing of impoverished women after childbirth (12:6, 8; Luke 2:22–24), the purification of men and women who had a bodily discharge (Lev. 15:14, 29), and the purifying of poor ex-lepers (14:21–22). It was once upon a time when doves were extremely expensive, according to a story recounted in the Mishna (two golden dinars for a pair of doves).
In one day, the price dropped to half a silver dinar from its previous high of one silver dinar (1 percent of the original cost).
Jesus’ actions are intended to be symbolic in nature. He, like prophets of old, makes a dramatic gesture, symbolizing God’s rejection of the temple worship and the impending demolition of the structure. He goes for the contributions and sacrifices that are the cornerstone of the temple’s operation, and he succeeds. Unless money can be exchanged for the holy currency, the monetary backing for temple sacrifices and the priesthood will have to be discontinued. If sacrificed animals are unable to be sold, then sacrifice must be discontinued.
He successfully makes his argument.
Jesus also criticizes the temple activities, which he believes were geared at encouraging the marketing of religion.
He … would not allow anyone to carry merchandise through the temple courts (11:16).
This is a misinterpretation of the original. Josephus’s account that no one was permitted to bring vessels inside the sanctuary, as well as a passage from the Mishnah that prevents people from using the temple as a shortcut, are likely to have influenced this decision. According to the text, however, Jesus forbids them from transporting a “vessel through the sanctuary.” According to the LXX, the word “Vessel” refers specifically to the holy temple vessels that held the bread of the Presence, lamp oil, and incense censers (see Isa.
The persons concerned are very certainly taken aback by the force of Jesus’ moral outrage on them.
There does not appear to be any move to modify the temple practices as a result of Jesus’ conduct in the temple marketplace.
Those engaged will quickly put their tables back in order and collect the money that has been strewn around.
4:36–59), who both cleaned the temple.
Nothing indicates that the outer court was seen favourably as a site where Gentiles may worship on a regular basis.
The railing around the sanctuary was adorned with warning signs, which warned Gentiles not to approach any farther and threatened them with death if they did (see Acts 21:27–30).
Gentiles had plenty of space to pray in the outer court, and creating a space for them to pray did not eliminate the barrier that had prohibited them from entering the hallowed chamber in the first place.
Jesus entered the temple with the intention of causing a commotion by performing a symbolic gesture that would disturb the day’s proceedings. He was well aware that devastation was on the horizon, and he established His authority to draw attention to the ways in which they pained the heart of God.
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