Why Did Jesus Destroy The Temple?

Jesus’ Prophecy and the Destruction of the Temple

  1. Recently, a skeptic asserted that Jesus’ prophesy predicting the destruction of the temple in Jerusalem had been proven to be inaccurate.
  2. Take note of the following passage: In the meantime, Jesus had walked out of the temple and was proceeding on his journey; and his disciples had come to him to show him the temple’s structures.
  3. But he responded by saying to them, ‘Do you not see all of these things, do you?’ Indeed, I tell to you, there will not be one stone atop another that will not be cast down in this place.″ (See Matthew 24:1-2.) Some believe that the temple was not completely razed when the Romans conquered the city and wreaked havoc in A.D.
  4. 70, but that it was partially destroyed.

Rather, the ″Wailing Wall″ is still standing and ready to be visited.As a result, according to tradition, the Lord’s promise was not fulfilled.

Temple History

  1. However, the original edifice, which was built during the reign of Solomon, was completely demolished by Nebuchadnezzar in 587/6 BCE (2 Kings 25:8-17).
  2. In 536 B.C., when the Jews were liberated from Babylonian captivity, the project of reconstructing the temple was initiated (Ezra 1:1-4).
  3. Although the construction was put on hold for several years, the work was ultimately finished in 515 B.C., thanks to the prophetic exhortation of Zechariah and Haggai (cf.
  4. Ezra 6:15).

When Antiochus IV reigned over Jerusalem, there was some more devastation of the city’s fortifications (169 B.C.).During his reign from 37 to 4 B.C., Herod the Great (who murdered the children in an attempt to exterminate Christ—Matthew 2:1ff) ruled (a calendar error accounts for the 4 B.C.).One of his big initiatives was the renovation and expansion of the temple and its surrounding region.During a dispute with the Lord during the beginning of his ministry, the Jews claimed that the construction project had been in progress for 46 years (John 2:20).

That the temple project was not completed until A.D.64, just in time for it to be demolished six years later as a consequence of Jewish rebellion, is one of history’s strangest quirks.Herod’s operation was nothing short of spectacular.With the construction of gigantic retaining walls, which were later filled in with soil and stone, the monarch significantly increased the platform area surrounding the temple.The walls were built using massive stones (one measures 39 ft.

  1. long by 13 ft.
  2. wide).
  3. The enclosed area measured around 172,000 square yards.
  4. This retaining system included the ″Wailing Wall,″ which was constructed of stone.
  5. After a five-month siege, the Romans launched an invasion on Jerusalem in August of A.D.

70.Josephus provides a comprehensive description of the violent struggle…(Wars V, VI).According to Jewish tradition, the temple was demolished on the 10th day of the 5th month, which was ironically the same day of the year on which Nebuchadnezzar had destroyed the previous temple, some 656 years earlier!

The Alleged Problem

  1. Let us now look at the claimed issue in Christ’s prophesy that has to be addressed.
  2. Whether or whether the ″Wailing Wall″ constitutes a valid counter-argument to the veracity of Christ’s prophecy is debatable.
  3. It is not the case.
  4. Firstly, Jesus’ rhetoric may have been too dramatic, merely implying that the world would be destroyed.

Hyperbole is a method used in all languages to emphasize important points in a dramatic way.Second, this wall was really built as part of Herod’s ″platform″ project, which was intended to expand the size of the temple compound.It had nothing to do with the temple edifice itself; rather, the disciples inquired about the ″buildings,″ not the city walls, when they posed the question.Harold Mare, former president of the Near East Archaeological Society, writes in his book The Archaeology of the Jerusalem Area (Grand Rapids: Baker, 1987) that ″we do not have any remains of the Herodian temple itself because of the horrific Roman devastation in A.D.

70.″ (p.141; emp.WJ).In the words of another expert, ″strictly speaking, the Temple itself is not a subject of archaeological investigation because just one stone from it and pieces of another have been positively identified″ (H.T.Frank, An Archaeological Companion to the Bible, London: SCM Press, 1972, p.

  1. 249).
  2. The ″one stone″ in question came from the little wall that separated the Court of the Gentiles from the holy enclosure.
  3. Jesus accurately foretold the future!

Why did Rome destroy the Temple in 70 AD? Did this fulfill the book of Revelation?

  1. What was the reason for Rome’s destruction of the Temple in 70 AD?
  2. Is this a fulfillment of the book of Revelation’s prophecy?
  3. To address any historical or theological inquiry of this nature, we should always consult the Bible first to discover what, if anything, God has to say about the subject in question.
  4. Answer: Following a thorough examination of the Scriptures, we might turn to historical evidence to confirm what the Bible teaches or to seek solutions to questions about which the Bible is silent.

As for the two points raised above, God has spoken to us via Scripture on these subjects, which we can also back up with historically accurate information.As a general rule, we shall answer the questions in the order in which they are stated, with the Bible being addressed first and history following.Just to put it another way, in A.D.70, Rome demolished the Temple (as well as ravaged Jerusalem) because Jesus predicted that the Temple would be destroyed.

The Gospel of Luke records that when Jesus approached Jerusalem, just before He was betrayed and brought before the council, He looked around and mourned over it, saying, ″If you had only understood, even you, and particularly in this your day, the things that make for your peace!″ However, they are now concealed from your view.For days will come upon you when your enemies will build an embankment around you, surround you, and close you in on all sides, and they will level you and your children within you to the ground; and they will not leave one stone upon another in you because you did not know the time of your visitation.″ For days will come upon you when your enemies will build an embankment around you, surround you, and close you in on all sides, and level you, and your children within you, to the ground (Luke 19:41-44).While it is true that Jesus did not directly state that Rome would demolish the Temple, He did not need to do so in order to make his point.The Bible describes various occurrences that were brought about by God via agents who were not aware that they were carrying out God’s designs at the time of the events (especially in carrying out judgment on an idolatrous and unrepentant Israel).For example, on the day of Pentecost, Peter told his audience that Jesus had been ″delivered by the deliberate purpose and foreknowledge of God,″ according to the New Testament (Acts 2:23).

  1. It is true that the Jews who raised their voices in support of the crucifixion were rejecting their Messiah; but, they were also being used by God to accomplish His goals.
  2. The ″rising up of the Chaldeans″ to come upon Judah in judgment is yet another illustration (Habakkuk 1:6).
  3. Now, let us consider the temporal cause for the Roman Empire’s destruction of the Temple in A.D.
  4. 70, and how it came to be.
  5. This history is almost as obvious as the prophesy of Jesus, if not quite as explicit.

As a matter of fact, for about 250 years, the Romans and Jews had been involved in a conflict that was on and off at various times.This was an era in which a great number of wars took place, ranging from the ″Maccabean Revolt″ in the middle of the second century B.C.to the ″Revolt of the Zealots″ in the years 66-73 A.D., and even extending into the early part of the second century A.D.with ″Bar Kochba’s Revolt.″ Naturally, there is much more information that can be provided on this subject; however, the purpose of providing this historical context is to demonstrate that, while the Romans believed they were engaged in a ″power struggle″ with the Jews, God was actually using their hatred and unbelief in Him to further His eternal purposes.

When we comes to the second question, we once again look to the Bible for guidance.However, when we look a little deeper, particularly at the last section of the text, we find that this idea does not hold up under the weight of the evidence.While some of the events in the book of Revelation appear to be describing the events surrounding the destruction of the Temple in A.D.70, we find that this is not the case.

In the case of Revelation 19:19, for example, have ″the beast, the kings of the world, and their armies, assembled to wage war against Him who sat on the horse and against His army″?Alternatively, has Satan been chained for a thousand years and sent into the ″bottomless pit″ (Revelation 20:2-3)?Is it possible that the predicted new heavens and new earth (Revelation 21:1) have already arrived in reality?There are three correct responses to these questions: ″no,″ ″no,″ and ″no.″ Although the book of Revelation has vivid and unusual imagery, and it is not the easiest book to comprehend, there is no large amount of evidence to suggest that this prophesy (22:18-19) was fulfilled in the year A.D.

70.In addition to looking to history for confirmation of God’s words, we may also go to the Bible for confirmation.It is in this domain, in the extra-biblical history of our globe, that we may be certain that the book of Revelation was not even penned until about the year A.D.90, as some scholars believe (and therefore could not be a fulfillment of the events that occurred almost twenty years before).As evidenced by the geographic movement, or migration, of Palestinian Christians from Jerusalem (Judea) into the territories in and surrounding Asia Minor during the second half of the first century A.D., this date is clearly postulated.

  • In addition to providing a look into why Jesus may have chosen to address the seven churches of Asia Minor in chapters two and three of Revelation, this exodus and subsequent persecution throughout the reign of Domitian (A.D.
  • 81-96) has been chronicled.
  • Another factor supporting the ″late″ dating of the 90s A.D.
  • is the overwhelming amount of evidence from early church fathers.

The obvious scriptural proof of God’s intentional working out of His plan, as well as prophesy that has yet to be fulfilled, and corroborated by history, demonstrates why Rome destroyed the Temple in A.D.70, and why this did not constitute the completion of the book of Revelation.Despite the fact that this was not a complete investigation, the evidence presented serves as a basis for all that follows.

Final thoughts: It is critical to recall that Jesus’ prophesy (promise) that Jerusalem (and the Temple within it) would be destroyed did, in fact, materialize.As a result, we may be confident that His promises to return are genuine.In the words of John, ″Even so, Lord Jesus, come,″ (Revelation 22:20) we join him.All Scripture is derived from the New King James Version of the Holy Bible, unless otherwise specified (Nashville, TN: Thomas Nelson, Inc., 1982).

  • Many dispensationalists believe that Jesus’ words in the Olivet Discourse (Matt.
  • 24, Mk.
  • 13, and Lk.
  • 21) were also a prophecy of the events of A.D.
  • 70, and that the events of A.D.
  • 70 were predicted by Jesus.

However, we must be cautious in making this assumption because the remainder of Jesus’ discourse focuses on the time of the Great Tribulation (Daniel’s 70th Week), and it would seem strange for Jesus to make a comment about something that would occur in the near future and then spend the rest of his discourse talking about something that would occur at least 2,000 years later.In addition, while the language employed in the Olivet Discourse passage is quite similar to that which is recorded in Lk.19, it appears that the destruction of the Temple in A.D.70 is a more natural fit with Luke’s account in this chapter.

Even while there is dispute among dispensationalists as to the precise fulfillment of these prophesies, everyone believes that God’s judgment is at the heart of these events, which are referred to as the Tribulation.All of the exact ″battles″ and ″wars″ are taken from Josephine Bacon’s The Illustrated Atlas of Jewish Civilization: 4000 Years of History, edited by Martin Gilbert, which is available online (London: Quantum Books Ltd, 2005).All of the information in this paragraph is derived from Edward Hindson’s The Book of Revelation: Unlocking the Future, edited by Mal Couch and Edward Hindson (Chattanooga, Tennessee: AMG Publishers, 2002), pages 4-5.

The Temple Destroyed: Jesus Becomes the Meeting Place Between God and Sinners

  1. The individual who appears to be completely weak is actually rather powerful (Matt 27:32-40).
  2. Ample proof is provided by Matthew in order to establish just how weak and impotent Jesus is.
  3. Victims were crucified entirely nude because the cross was intended to be both a symbol of shame and a source of physical suffering.
  4. As a result, the soldiers wager on who will be the one to take ownership of Jesus’ garments.

As the soldiers stand watch, Jesus has absolutely no chance of being rescued, no hope at all.Then there’s the ridicule, which serves to highlight the significance of these indications of Jesus’ fragility and helplessness.If we want to understand why Matthew records these statements, we must first recall that the idea of Jesus’ demolition of the temple had already been introduced: he had stated that he would destroy the temple and reconstruct it in three days, and that this was exactly what he would do.Jesus claimed a great deal of authority; now observe his complete impotence.

As a result, in light of his allegation, they say ″rescue yourself″—a phrase that, of course, they speak cynically, because they believe he is weak and incapable of doing anything to save himself.Jesus’ assertions are somewhere between stupid and scandalous, and they deserve to be derided for their absurdity and outrageousness.Nevertheless, Jesus’ apostles and followers, as well as readers of the Gospels and God himself, understand that Jesus’ demonstration of strength is shown exactly in the weakness of the crucifixion.In part, this is because we have read the Gospel according to John, particularly Chapter 2, and so know what Jesus truly stated on the subject: ″Destroy this temple, and I will raise it anew in three days″ (2:19).According to John, Jesus’ opponents had no understanding what he was talking about; in fact, Jesus’ own disciples were completely baffled by what he was saying at the moment.

  1. However, once Jesus was risen from the dead, according to John, the disciples recalled his words; they trusted both the Scriptures and the things Jesus had uttered throughout his ministry.
  2. They were well aware that he was referring to his physical appearance (vv.
  3. 20–22).
  4. To reiterate, the temple served as a major meeting place between a holy God and a sinful people under the circumstances of the ancient covenant, and it continues to serve that function today.
  5. This was the site of sacrifice, the site of atonement for the sins of the people.

As a result of his death on the cross and the payment for our sin that he makes possible, Jesus himself becomes the grand meeting-place between a holy God and his sinful people; as a result of his death on the cross, he is transformed into the temple, the meeting-place between God and his people.It is not as if Jesus, in his human form, is a sufficient substitute for the temple of the Almighty.That is a tremendous blunder on your part.’Destroy this temple, and in three days I will build it up,’ Jesus declares in response.

As a result of Jesus’ death on the cross, his destruction on the cross, and his resurrection three days later, Jesus satisfies our needs and reconciles us to God, transforming himself into the temple, the ultimate meeting point between God and sinners.We do not just teach Christ; rather, we proclaim Christ crucified, to borrow Paul’s terminology.Excerpt from D.A.Carson’s Scandalous: The Cross and Resurrection of Jesus, which has been edited.

Read the entire introduction.In addition to being an Emeritus Professor of New Testament at Trinity Evangelical Divinity School, Dr.D.A.

Carson holds a PhD from Cambridge University.Erwin McManus is a cofounder of the Gospel Coalition, and he has authored or edited more than two hundred publications.He and his wife, Joy, are the parents of two children and reside in the north suburbs of Chicago with their children.Crossway is a Christian ministry that exists solely for the purpose of proclaiming the gospel through the publication of gospel-centered and Bible-centered content.Crossway is a non-profit Christian ministry that exists solely for the purpose of publishing gospel-centered and Bible-centered content.

  • Visit crossway.org/about to learn more or to make a donation right away.
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Why Does Jesus Get So Angry at the Temple?

  1. We were reading through the book of John as a group in our youth group a few of years ago, and we were having an ongoing debate about it during our small group meetings at the time.
  2. During one of the discussions in my small group, one of the students raised an excellent question concerning the period when Jesus becomes upset at the Temple: ″This may seem like a silly question, but why does Jesus become so enraged in this passage?″ As a Christian who believes that Jesus never gets angry with people and that he loves everyone, I’m perplexed as to why he is so enraged with people here, but not anywhere else in the Bible.″ I informed her that her question was actually not a dumb one at all, since, as she pointed out, it appears to be a little out of character for Jesus based on what we know about him.
  3. Afterwards, I explained what I believed to her and encouraged her to conduct some study of her own in order to get some of her own conclusions, as well as providing her with some other resources.
  4. I responded to the two points she raised, which were as follows:
  1. Why Jesus becomes enraged (despite the fact that he loves everyone)
  2. Nowhere else in the Bible does Jesus appear to be enraged

In light of the fact that other people are likely to have similar questions, I thought I’d post a longer version of my response to her regarding why Jesus gets furious, as well as some other resources.

Why does Jesus get so angry at the Temple if he loves everyone?

  1. I believe that Jesus becomes enraged as a result of his unconditional love for everyone.
  2. In this verse, Jesus shows what is known as ″righteous rage.″ He had a legitimate right to be enraged, since corruption and injustice were wreaking havoc on the lives of ordinary people.
  3. He did not, however, commit a transgression as a result of his rage.
  4. ″Be enraged, but do not transgress; contemplate in your own minds on your beds, but do not talk about your feelings.″ In Psalm 4:4 (ESV), David says, ″Be enraged, but do not transgress; do not let the sun set on your wrath.″ Paul writes in Ephesians 4:26 that (ESV) ″This High Priest of ours knows our frailties since he went through all of the same trials and tribulations that we endure, yet he did not transgress.″ Hebrews 4:15 is a verse that states that (NLT)

Corruption and injustice

  1. Because it was Passover, Jews from all over the world traveled to Jerusalem, where they were expected by custom and law to bring a sacrifice.
  2. Many people were unable to transport animals so far because of the expense, discomfort, and possibility that the animal may be harmed or ″blemished″ in some manner during the journey, rendering the animal unsuitable for sacrifice.
  3. As a result, when they arrived, they were required to purchase a sacrificed animal.
  4. Some historians believe that they would have sold an animal at home that they would have used as a sacrifice prior to arriving, and that they would have used the money from the sale to acquire a substitute animal for sacrifice using the money from the sale.

People were taken advantage of and cheated out of their money in the scripture passage because the people selling the animals and doing money exchanges (just like we have to do when we travel out of the country and have to exchange our currency for the local currency) were overcharging and gouging them.This reminds me of when a storm is approaching and the gas stations begin drastically overcharging and price-gouging for gas because they know people will need to purchase petrol in order to get out of town–basically, they are cheating and taking advantage of the situation.

The focus wasn’t on God in an area designated for worship

  1. Even more disturbing, they were carrying out their activities INSIDE the temple courtyards, which would have crowded out and interrupted the religious services that were going place there during the Passover celebrations.
  2. With all of the trickery and marketing taking place in the temple courts, the emphasis was no longer on God.
  3. Jesus claimed that they had transformed a house of prayer into a den of thieves and referred to these individuals as robbers or thieves.
  4. “ ″The Scriptures promise that ‘My Temple will be designated a place of prayer,’ but you have turned it into a den of thieves,″ he admonished them.

According to Matthew 21:13 (New Living Translation), ″He told them, ‘The Scriptures say that My Temple would be designated a place of prayer for all nations,’ yet you have turned it into a den of thieves.″ ″He responded to them, ‘The Scriptures say that My Temple will be a place of prayer,’ but you have turned it into a den of thieves,’″ Mark 11:17 (New Living Translation) ” He then went up to the folks who were selling doves and commanded them, ″Get these things out of here,″ according to Luke 19:46 (NLT).Put an end to the practice of turning my Father’s house into a marketplace!″ John 2:16 (New International Version) (NLT) In response to evil conduct and injustice, Jesus becomes enraged.People were being harmed and defrauded (perhaps even women and widows, according to Mark 12:40), and they had turned religion into a means of monetary gain.

Jesus isn’t angry “anywhere else in the Bible”—Actually, he WAS…

  • While it is true that Jesus was not enraged anyplace else in the Bible, he truly WAS enraged in a few other instances: In Mark 3:1-5, Jesus ″looked around angrily and was deeply saddened by their hard hearts″
  • in Mark 3:6-8, Jesus ″looked around angrily and was deeply saddened by their hard hearts″
  • in Mark 3:6-8, Jesus ″looked around angrily and was deeply saddened by their hard hearts″
  • in Mark 3:6-8, Jesus ″looked around angrily and was deeply saddened by their hard hearts″
  • in Mark 3
  • In John 11:33 and 38, the Bible states that Jesus was enraged (in fact, the Bible states that he was ″very enraged″), but that this rage was directed towards death.
  • According to Mark 10:13-16, Jesus was ″mad with his disciples″ and scolded them for their maltreatment of children who came to him as well as their impediment to youngsters coming to him (see also Luke 17:2).
  • As recorded in Matthew 23, Jesus expresses audible and verbal displeasure with the Pharisees, saying phrases such as ″woe to you″ and ″you hypocrites.″ He also refers to them as ″blind guides″ and ″fools,″ as well as ″you snakes, you brood of vipers.″
  • In Mark 11:12-14, Jesus becomes enraged with a fig tree because it isn’t producing fruit and curses it (basically expressing his displeasure with unfruitfulness—not doing what you’re supposed to do)
  • in Mark 11:15-16, Jesus is enraged with a fig tree because it isn’t producing fruit and curses it (basically expressing his displeasure with not doing what you’re supposed to do)
  • and in Mark 11:
  • After that, we can witness Jesus disciplining his disciples and followers on a number of different occasions.

So he DID become enraged on a number of times, but the important thing to remember is that he was enraged but never sinned (Hebrews 4:15, Ephesians 4:26). Jesus became enraged for the appropriate reasons, but he never acted in a cruel or nasty manner.

Even though Jesus gets angry, he still maintains self-control

  1. Even at the temple, he only drove the people and animals out without harming them or causing any destruction to the structure.
  2. Take note of the fact that he did not allow the doves to leave their cages in the passage.
  3. Because the owners would not have been able to collect them if he had done so, he was still courteous even as he was driving them away from the scene.
  4. He also didn’t damage, throw away, or steal the money from the money exchangers, as others have claimed.

According to the passage, he just toppled the tables.He kept his self-control and did not engage in destructive or dangerous behavior.It is also clear that Jesus did not do these things on the spur of the moment, as evidenced by the fact that he took the time to manufacture a whip out of cords in John 2:15.

Additional References/Resources on this passage:

Here’s a fantastic YouTube video that explains everything: Also, go here to read a fantastic essay by Matthew Henry on the subject.

Righteous anger

  1. There are legitimate reasons to get enraged from time to time.
  2. Anger is a typical feeling to experience.
  3. It is not a sin to do so.
  4. Our response to our anger is important, and how we respond to our anger may be displeasure to God and detrimental to ourselves, particularly if we allow anger to govern and dictate our ideas, choices, actions, and behaviors.

As a result, while anger is not in and of itself a sin, it has the potential to cause us to sin.Does that make sense?The sort of fury that leads to sin is referred to in the Bible as ″human rage.″ ″Human rage does not result in the righteousness that God seeks,″ says the author.James 1:20 (NIV) (NLT) However, there is a legitimate sense of outrage.

It is acceptable to get enraged when injustice, corruption, maltreatment of others, and a variety of other issues occur.We SHOULD be enraged by these events, and we SHOULD.

Both Jesus and God demonstrated righteous anger as well as demonstrated in the previous examples stated and in the following scriptures:

  1. ″God is a just and fair judge.
  2. Every day, he is filled with rage against the wicked.″ ″They even sacrificed their own sons and daughters in the fire,″ says Psalm 7:11 (New Living Translation).
  3. They sought the advice of fortune tellers, practiced magic, and sold themselves to the forces of evil, provoking the LORD’s wrath.
  4. Israel was carried away from the sight of the LORD because the LORD was extremely displeased with them.

The tribe of Judah was the only one who stayed in the land.″ ″The LORD is a jealous and vengeful God; the LORD exacts vengeance and is full with anger,″ says 2 Kings 17:17-18 (New Living Translation).″The LORD exacts vengeance on his adversaries and pours out his fury on his adversaries.″ ″However, God expresses his wrath from heaven against all sinful, evil people who suppress the truth by their wickedness,″ says Nahum 1:2 (NIV).″And Jesus looked around at them with rage, distressed at their hardness of heart, and said to the man, ″Stretch out your hand,″ according to the New Living Translation.″ Then he extended it out, and his hand was back to normal.″ Jesus was profoundly upset when he witnessed her sobbing as well as the other people who were weeping beside her.Mark 3:5 (ESV) ″When Jesus witnessed her weeping and observed the other people weeping with her, a great rage welled up within him,″ and he was ″much agitated.″ ″Jesus was still enraged when he came at the tomb, which was a cave with a stone thrown over its entrance,″ according to John 11:33 (New Living Translation).

″Jesus entered the Temple and proceeded to drive out all of the individuals who were buying and selling animals for sacrifice,″ according to John 11:38 (New Living Translation).He threw the tables of the money changers and the seats of those who were selling doves to the ground.″ Matthew 21:12 (KJV) (NLT)

Take Some Practical Steps to Learn From Jesus Getting Angry:

First, understand WHY Jesus gets angry. Know that it was righteous anger, not wrong in any way and that he did not sin.

Secondly, follow Jesus’ example. There is absolutely nothing wrong with having righteous anger. Just do not sin in your anger.

  1. Certain things, especially those that do harm to others, SHOULD make you angry, but they SHOULDN’T.
  2. Anger is only a state of mind.
  3. All you have to do is resist engaging in the unpleasant actions that anger may drive your human nature to engage in.
  4. Stand up to those things in the same way that Jesus did, without sinning or injuring anybody, and preserve self-control in the same way that Jesus did.

″Be enraged but do not transgress; do not let the sun to set on your wrath.″ Paul writes in Ephesians 4:26 that (ESV)

Next, don’t evoke the righteous anger of God.

Don’t take advantage of or deceive other individuals. Additionally, avoid being a stumbling block or causing a disruption in others’ worship of and/or walk with the Lord.

Finally, if you have been dealing with some of your own anger consider reading these other helpful posts on dealing with your own anger:

There are four things you can do with your rage. Scriptures on the Feeling of Anger

Does it surprise you that Jesus gets angry? How do you handle your own righteous anger? Share with us by leaving a comment below.

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Please register here.Please pass this information along if you know of someone who would benefit from it.Please share this content using the social media sharing buttons provided below.″Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those who are in any trouble with the comfort we ourselves receive from God.″ ″Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort,″ 2 Corinthians 1:3-4 (New International Version) **Originally published on October 19, 2019**

“Destroy this temple, and in three days I will raise it up”?

  1. This post is also accessible in the following languages: (Hindi) Jesus Christ traveled to Jerusalem during the early years of His career (28 AD).
  2. He discovered in the temple those who sold oxen, lambs, and doves, as well as the money changers who were conducting business.
  3. So, ″having fashioned a whip of cords, He drove them all out of the temple, along with the sheep and the oxen, and poured out the money of the changers and overturned the tables,″ according to the Bible.
  4. In response, He instructed those who sold doves to ″take these things away!

″Do not turn My Father’s home into a storefront for products!″ (See also John 2:16).This was Jesus’ first cleansing of the Temple, and it was His first act of national significance as a result of it.It was through it that He asserted His authority to oversee the activities of the Temple and revealed His mission as the Messiah.

The sign for the Jews

  1. Afterwards, the Jews approached Him and asked, ″What sign do You give us, given that You perform these things?″ Upon hearing this, Jesus responded by telling them, ″Destroy this temple, and in three days I will build it again.″ ″It has taken forty-six years to build this temple, and You intend to raise it in three days?″ the Jews said.
  2. (See Matthew 24:2; Mark 13:1, 2; Acts 6:14; John 2:19, 20; Luke 6:14).
  3. Jesus was unmistakably referring to himself in symbolic terms.
  4. With these comments, He revealed for the first time what will happen to Him at the conclusion of His ministry on earth.

His reference to the bodily temple (1 Cor.3:16, 17; 6:19, 20) and especially to His own resurrection was a nod to the temple of the body (John 2:19, 21).Nevertheless, the Jews were unable to accept His Words and instead applied them to the actual Temple construction (John 7:15, 20, 33–36; 5:17, 18; 8:52–59; 9:29; and other passages).They rejected His divine mission, as well as the truth that He was the Son of God, who had come to earth in order to redeem mankind.

And at His trial, they misunderstood this identical passage and twisted it out of context to imply that Jesus desired to physically demolish the temple (Matt.27:63, 64).

The meaning of the sign

  1. Without a doubt, there is a striking resemblance between the actual Temple and Christ’s body.
  2. The Temple on earth was constructed in order to serve as God’s earthly residence (Ex.
  3. 25:8, 9).
  4. Because the Shekinah brightness of God’s splendour emerged over the mercy seat, this is what happened (Gen.

3:24; Ex.25:17).According to John (1:14), God’s almighty splendor has now been shown in the person of Jesus Christ, and it will be displayed further in His church in the coming years (1 Cor.3:16).

Following the resurrection, Christ’s words came to pass exactly as He promised, and all those who believed in Him realized that He was referring to His body and resurrecting it from the dead (John 14:26; 15:26; 16:13).They learned that while Heaven and Earth may pass away, Christ’s Words would stand the test of time forever (Matthew 24:35).I’m here to serve Him.Biblical Inquiry (BibleAsk) Team This post is also accessible in the following languages: (Hindi)

Cleansing of the Temple – Wikipedia

  1. Jesus’ cleansing of the Temple tale describes his driving the merchants and moneychangers from the Temple.
  2. It is recorded in all four canonical gospels of the New Testament, and it is one of the most famous stories in the world.
  3. The scenario is a popular motif in Christian art, as may be seen here.
  4. After traveling to Jerusalem for Passover, Jesus and his disciples expel the merchants and consumers from the temple, accusing them of converting it into ″a den of thieves″ (according to the Synoptic Gospels) and ″a house of trade″ (according to the Gospel of John) through their commercial activities.

According to the Synoptic Gospels, the tale is found at the conclusion (at Matthew 21:12–17, Mark 11:15–19, and Luke 19:45–48), while it is found close to the beginning of the Gospel of John (at John 2:13–16).Given that the Gospel of John contains more than one Passover, some scholars assume that these two passages allude to two different episodes in the Bible.


  1. Several sources claim that Jesus paid a visit to the Temple in Jerusalem, where he found the courtyard to be crowded with cattle, merchants, and the tables of the money changers, who were busy converting the standard Greek and Roman currency into Jewish and Tyrian shekels.
  2. Jerusalem was jam-packed with Jews who had traveled to the city for Passover, with estimates ranging from 300,000 to 400,000 travelers.
  3. In the end, he drove them all out of the temple with a whip made of cords, along with the sheep and oxen.
  4. And he poured out the coins of the money-changers and threw them to the ground, knocking them over.

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.He then told them that it was written that My house would be considered a place of prayer, but that they had turned it into a den of thieves.In Mark 12:40 and Luke 20:47, Jesus accuses the Temple officials of thievery, and this time he identifies impoverished widows as their victims, and he goes on to offer proof for this accusation in Mark 12:42 and Luke 21:2, among other places.Dove merchants were selling doves that had been sacrificed by the poor, who couldn’t afford more elaborate offerings, and notably by female pilgrims.

According to Mark 11:16, Jesus subsequently imposed a ban on anybody bringing any item into the Temple, a measure that would have caused complete disruption to all commercial activity.This occurred in the gentiles’ outermost court, which was the most remote.According to Matthew 21:14–16, the Temple elders interrogated Jesus about whether or not he was aware that the children were chanting ″Hosanna to the Son of David.″ Jesus answered by adding, ″You have appointed praise to come from the lips of children and babies.″ According to followers, Jesus’ acknowledgment of divinity was made through the use of a line from the Psalm 8:2, which reads, ″from the mouths of youngsters and babies.″


  1. Some scholars disagree on whether or not the Temple was cleansed in two stages, and whether or not there were two different occurrences.
  2. Thomas Aquinas and St.
  3. Augustine both believe that Jesus performed a similar act twice, 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 the crucifixion.
  4. Combining the claims about the Temple cleaning story in the Gospel of John with non-biblical historical sources can yield an estimate of the time period during which it took place.

As recorded in John 2:13, Jesus traveled to Jerusalem’s Temple at the commencement of his career, and as recorded 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?″ The first-century historian Flavius Josephus wrote in the Antiquities of the Jews that the temple reconstruction was begun by Herod the Great in the 18th year of his reign in 22 BC, two years before Augustus arrived in Syria in 20 BC to return the son of Phraates IV and receive in return the spoils and standards of three Roman legions (Ant 15.380).(Ant 15.354).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.In light of the fact that the Temple had been under construction for 46 years at the time of John’s visit, it has been suggested that the visit occurred sometime between 24 and 29 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.


  1. Professor David Landry of the University of St.
  2. 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.
  3. The gospels of Matthew, Mark, and Luke all agree that this was the event that served as the ″trigger″ for Jesus’ execution.″ As explained by Butler University professor James F.
  4. McGrath in his explanation of the animal sales, they had to do with selling animals to be used in the Temple’s animal sacrifices.

The moneychangers at the temple, he further says, were there to convert the many currencies in circulation into the approved currency for the purpose of paying Temple taxes.According to E.P.Sanders and Bart Ehrman, Greek and Roman coinage was changed into Jewish and Tyrian money.

[source: Sanders and Ehrman] Although it is widely assumed that Jesus was reacting to the practice of money changers routinely defrauding the populace, Marvin L.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.Consequently, the Temple establishment collaborated with the nobility in the exploitation of the poor and working class.One of the first acts of the Initial Jewish-Roman War was the destruction of the debt records in the archives, which was one of the war’s first acts.Pope Francis does not consider the Cleansing of the Temple to be a violent act, but rather a prophetic demonstration, according to the Vatican.

  1. Aside from communicating God’s words through writing and speech, Israelite or Jewish nevi’im (″spokespersons″ or ″prophets″) frequently lived out prophetic activities in their daily lives.
  2. A popular theory held by D.A.
  3. Carson is that the reason that Jesus was not apprehended by Temple guards was due to a show of support from the multitude.
  4. According to Maurice Casey, the Temple’s authorities were probably concerned that sending guards against Jesus and his disciples would spark a revolt and a carnage, whereas Roman soldiers in the Antonia Fortress did not feel the need to intervene for a minor disturbance such as this; however, Jesus’s actions are likely to have prompted the authorities’ decision to arrest Jesus a few days later and later to have him crucified by Roman prefect Pontius Pilate.

Interpretation of John 2:15

  • A history of the understanding of the Johannine passage since Antiquity was presented by Andy Alexis-Baker in 2012 at Loyola University Chicago, where he is currently a clinical associate professor of theology. It is Origen (3rd century) who makes the first remark on the passage: he rejects the passage’s historicity and sees it as a metaphorical representation of a person who has been set free from worldly things as a result of Jesus’ sacrifice. The contrary is true: John Chrysostom (v. 391) defended the historical authenticity of this passage
  • however, when considering whether Jesus had used the whip against the merchants in addition to the other beasts, he specified that it was done in order to demonstrate his divinity and that Jesus was not to be imitated
  • and
  • According to Theodore of Mopsuestia (in 381) – who responded, during the First Council of Constantinople, to the bishop Rabbula, who was accused of striking his clerics and attempting to justify himself by the purification of the Temple – and Cosmas Indicopleustes (in 550), the event is non-violent and historical: Jesus whips sheep and bulls, but he does not speak to merchants and does not overturn their tables
  • Augustine of 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 and power. Another group of medieval Catholic personalities, such as Bernard of Clairvaux, who preached the crusade, arguing 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 alive of Michael Servetus, a theologian who denied the divinity of Jesus, 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

Toledot Yeshu

  1. Several later additions to the story of the episode are widely viewed as mythical or polemical by academics, and thus are not included here.
  2. Yeshu is said to have entered the Temple with 310 of his followers, according to the Toledot Yeshu, a parody gospel that was probably written down about 1,000 years later but that may have been based on second-century Jewish-Christian gospel if not oral traditions that may have gone back as far as the formation of the canonical narratives themselves.
  3. In addition, Epiphanius claims that Christ’s followers had entered the Temple, and in particular the Holy of Holies, and that James had donned the high priest’s breastplate as well as the high priestly diadem on his head and had actually entered the Holy of Holies, and that John the Beloved had become a sacrificing priest who wore the mitre, which was originally the high priest’s headdress.
  4. Yeshu was also accused of stealing the shem hamphorash, the’secret name of god,’ from the Holy of Holies in the Toledot Yeshu, which is located in the Temple of Solomon.
See also:  What Gifts Were Given To Baby Jesus?

In art

  • The purification of the Temple is a typical occurrence in the Life of Christ that is presented under a variety of titles. El Greco painted various variations on this theme: In the paintings 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, New York), Christ Driving the Money Changers from the Temple (El Gre


  • Temple purification is underway. Unknown artist
  • Giotto’s ″Casting out the Money Changers″ (Casting out the Money Changers).

See also

  • Christian perspectives on poverty and wealth – Christians have had a variety of viewpoints on material wealth throughout history.
  • Gessius Florus
  • gospel harmony
  • Jesus’ ministry
  • Gessius Florus


  • The Complete Gospels, Polebridge Press (1994), ISBN 0-06-065587-9
  • Brown, Raymond E. An Introduction to the New Testament, Doubleday (1997), ISBN 0-385-24767-2
  • Brown, Raymond E. The New Jerome Biblical Commentary, Prentice Hall (1990), ISBN 0-13-614934-0
  • Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, Orbis (1998), ISBN 0-88344-6220
  • Miller,


  1. Page 49 of The Bible Knowledge Background Commentary by Craig A. Evans, published in 2005 under the ISBN 0-7814-4228-1. Sanders, E. P. The Historical Figure of Jesus, published in 1993 under the title The Historical Figure of Jesus, Penguin, 1993 under the title The Historical Figure of Jesus, published in 1993 under the title The Historical Figure of Jesus, Penguin, 1993 under the title The Historical Figure of Jesus, published under the title The Historical Figure of Jesus, published under the title The Historical Figure of Jesus, published under the It is necessary to search for the authentic deeds of Jesus in order to understand the Acts of Jesus. a b c d e f g h I j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger and L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 140–141
  2. Encyclopedia of the Historical Jesus by Craig A. Evans 2008 ISBN 0-415-97569-7 page 115
  3. The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger and L. Scott Kellum 2009 ISBN Because of some uncertainty about how Josephus referred to and computed dates, as stated by Köstenberger and Kellum (page 114), various scholars come up with slightly different dates for the exact start of Temple construction, varying by a few years in their final estimation of the date of the Temple visit. 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. The Riddles of the Fourth Gospel: An Introduction to John by Paul N. Anderson 2011 ISBN 0-8006-0427-X page 200
  4. Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-3087-1 page 184
  5. Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-3087-1 page 184
  6. Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-3087-1 page 184
  7. Page 77 of Jesus in Johannine Tradition by Robert Tomson Fortna and Tom Thatcher, published in 2001 under the ISBN 978-0-664-22219-2
  8. David Landry’s article ″God in the Details: The Cleansing of the Temple in Four Jesus Films″ appeared in the Journal of Religion and Film, Vol. 13, No. 2, October 2009, and was published by the University of Nebraska at Omaha. The original version of this article was published on October 6, 2016.
  9. retrieved on September 26th, 2016
  10. ″Jesus and the Money Changers,″ by James F. McGrath, is available online (John 2:13-16) Accessed on the 23rd of March, 2021, is ″Bible Odyssey / (2014).″ 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
  11. Ehrman, Bart D. Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don’t Know About Them), HarperCollins, 2009. The Challenge and Spirituality of Catholic Social Teaching, Chapter 6, Orbis Books, 2011, ISBN 9781570759451
  12. Mich, Marvin L. Krier, The Challenge and Spirituality of Catholic Social Teaching, Chapter 6, Orbis Books, 2011, ISBN 9781570759451
  13. ″Angelus Address: Jesus Cleanses the Temple of Jerusalem,″ according to Pope Francis. Zenit, 4th of March, 2018. Virginia M. Forrester translated the text from the Italian.
  14. Lockyer, Herbert. ISBN 9780310281115
  15. Dansby, Jonathan, All the Parables of the Bible, Zondervan, 1988, ISBN 9780310281115
  16. Dansby, Jonathan, ″All the Parables of the Bible.″ In CASEY, P. M. (1997), ″Culture and Historicity: The Cleansing of the Temple″, he discusses the historical context of Jesus’ cleansing of the temple. It is possible that the Temple Incident in John 2:13–15 is a case of violence, nonviolence, or both. The Catholic Biblical Quarterly 59 (2): 306–332. ISSN 0008-7912. Alexis-Baker, Andy (2012), ″Violence, Nonviolence, and the Temple Incident in John 2:13–15,″ academia.edu. The Journal of Biblical Interpretation, volume 20, number 1, pages 73–96. The Incredible Shrinking Son of Man (p. 40) by Robert Price
  17. Alexander, P. ″Jesus and his Mother in the Jewish Anti-Gospel (the Toledot Yeshu)″ in eds. C. Clivaz et al., Infancy Gospels, Tübingen: Mohr Siebeck GmbH & Co. KG, 2011, pp. 588–616
  18. Goldstein, Morris ″Jesus and His Mother in the Jewish Anti-Go The Jewish Tradition’s View of Jesus Bauckham, The Testimony of the Beloved Disciple, p. 45
  19. Robert Eisenman, Maccabees, Zadokites, Christians, and Qumran: A New Hypothesis of Qumran Origins, New York, NY: The Macmillan Company, 1950
  20. Bauckham, The Testimony of the Beloved Disciple. Grave Distractions Publications, Nashville, TN, p. 10
  21. Nashville, TN: Grave Distractions Publications, 2013. Zindler, Frank R., ed., The Jesus the Jews Never Knew (The Jesus the Jews Never Knew). The American Atheist Press, Cranford, New Jersey (2003, pp. 318–319) and 428–431.

Why Jesus Was Betrayed by Judas Iscariot

  1. Judas Iscariot sealed his own fate from the minute he planted a kiss on Jesus of Nazareth in the Garden of Gethsemane: he would go down in history as the world’s most renowned traitor.
  2. The identification of Jesus by the Jewish authorities, on the other hand, set in motion a series of events that would become the cornerstones of the Christian faith: Jesus’s arrest and trial, his crucifixion, and ultimately his resurrection, all of which are collectively known as the Passion of Christ.
  3. WATCH: JESUS: A HISTORICAL PERSPECTIVE Vault In light of how little we truly know about Judas Iscariot from the Bible, he continues to be one of the most enigmatic–and important–figures in Jesus’s life narrative to this day.
  4. In recent years, the discovery of the long-lost Gospel of Judas, a Gnostic document that was originally written in the second century, has prompted some historians to reexamine Judas’s participation in the events of the New Testament, even questioning if he was wrongfully accused of betraying Jesus.

Who Was Judas Iscariot? What We Know from the Bible

  1. Despite the fact that the Bible provides little details concerning Judas’s upbringing, he is listed as one of Jesus’ closest disciples, or apostles, in all four of the New Testament’s canonical gospels.
  2. Intriguingly, Judas Iscariot is the only one of the apostles who is (possibly) identified by his hometown in the Bible, which is a unique distinction.
  3. Some academics believe that his surname ″Iscariot″ is derived from the town of Queriot (also known as Kerioth), which is located south of Jerusalem in the Judean Hills.
  4. The fact that Judas is not from Galilee, according to Robert Cargill, associate professor of classics and religious studies at the University of Iowa and editor of Biblical Archaeology Review, ″might distinguish him from the rest of Jesus’s disciples,″ he adds.

The northern section of Israel, or Roman Palestine, is where Jesus hails from.The fact that he has a southern surname suggests that he is from a different region of the nation, and therefore that he is somewhat of an outsider.″ MORE INFORMATION CAN BE FOUND AT: Photos of 10 Biblical Sites to Explore Others have proposed that the name Iscariot was used to identify Judas with the Sicarii, also known as ″dagger-men,″ a group of Jewish insurgents who fought Roman domination and perpetrated acts of terrorism on favor of their nationalist cause around the year 40-50 A.D., according to some scholars.However, there is nothing in the Bible that links Judas to the Sicarii, and the Sicarii were only discovered to be active after Judas’ death.In addition, Cargill argues, ″we’re not certain Judas came from the South, and we’re not certain Judas was a Sicarii.″ ″These are attempts to determine whether or if there was something that distinguished Judas apart from the rest from the beginning.

Because people are always attempting to justify why he would have done anything like this.″What would have motivated Judas to betray Jesus?″ READ MORE: What Did Jesus Look Like When He Was Alive?

Possible Motives for Judas Iscariot’s Betrayal

  1. Judas Iscariot is mentioned in all four canonical gospels of the New Testament, and he is considered one of Jesus’ closest disciples, or apostles, despite the fact that the Bible provides scant details about his early life and background.
  2. Interestingly, Judas Iscariot is the only apostle who is (possibly) identified by his place of birth in the Bible, making him a unique figure in the historical record.
  3. In Judea, a town named Queriot (also known as Kerioth) has been related to his surname ″Iscariot,″ according to certain researchers.
  4. The fact that Judas was not from Galilee, according to Robert Cargill, associate professor of classics and religious studies at the University of Iowa and editor of Biblical Archaeology Review, ″might distinguish him from the rest of Jesus’s disciples,″ he adds.

The northern section of Israel, known as Roman Palestine, is where Jesus was born.″ However, his surname might indicate that he is from the southern portion of the country, implying that he is a bit of an outsider.FOR MORE INFORMATION, PLEASE READ THESE STATEMENTS.Photos of 10 Biblical Sites to Inspire Your Exploration Others have proposed that the name Iscariot was used to identify Judas with the Sicarii, also known as ″dagger-men,″ a group of Jewish insurgents who fought Roman domination and perpetrated acts of terrorism on favor of their nationalist cause around the year 40-50 A.D., according to certain sources.Judas, on the other hand, is not mentioned in the Bible as being associated with the Sicarii, and the Sicarii were only discovered to be active after Judas’ demise.

According to Cargill, ″We’re not certain Judas came from the South, and we’re not certain Judas was a Sicarii.″ In an attempt to determine whether there was something that separated Judas apart from the rest, these investigations are being conducted.″ It’s because people are continually trying to figure out why he did what he did.″What might have prompted Judas to betray Jesus?″ says the author.READ MORE: What Did Jesus Look Like When He Was a Child?

What Happened After That

  1. No matter what his motivations were, Judas led troops to the Garden of Gethsemane, where he recognized Jesus as the Messiah by kissing him and addressing him as ″Rabbi.″ (Matthew 14:44–46) As recorded in the Gospel of Matthew, Judas instantly repented of his conduct and returned the 30 pieces of silver to the church’s treasurer, declaring, ″I have sinned by betraying the blood of innocent men and women.″ When the authorities dismissed Judas, he left the money on the floor and committed himself by hanging himself from the ceiling fan (Matthew 27:3-8).
  2. Judas did not commit himself after betraying Jesus, according to another canonical source in the Bible, the Book of Acts (written by the same author as the Gospel of Luke).
  3. As a result, he proceeded into a field, where he ″fell headlong into the center of it and burst asunder, with all his guts gushing out″ as a result of ″falling headlong into it″ (Acts 1:18).
  4. This type of spontaneous combustion-like event was a common cause of death in the Bible, particularly when God himself was responsible for people’s demise.

Because of Judas’ treachery, Jesus was arrested, tried, and executed by crucifixion, following which he was raised from the dead.This sequence of events is considered to have delivered redemption to humanity in accordance with Christian belief.However, the name ″Judas″ came to be associated with betrayal in a variety of languages, and Judas Iscariot would come to be depicted as the prototypical traitor and false friend in Western art and literature as a result.Famously, Judas was sent to Hell’s lowest circle in Dante’s Inferno, and artists such as Giotto and Caravaggio, among others, immortalized the treasonous ″Judas kiss″ in their classic paintings.

MORE INFORMATION CAN BE FOUND AT: How would you describe Mary Magdalene: prostitute, housewife, or none of the above?

Was Judas Really That Bad?

  1. According to Joan Acocella in The New Yorker in 2006, ″the most essential aspect about Judas, aside from his betrayal of Jesus, is his association with anti-Semitism.″ Judas has been held up as a symbol of Jews by Christians almost since Christ’s crucifixion, representing what they believe to be the Jewish people’s deviousness and thirst for money, among other ethnic vices.″ Due to the historical inclination to associate Judas with anti-Semitic stereotypes, following the horrors of the Holocaust, this significant Biblical figure has been given a second look, and his image has even been somewhat restored in some quarters of the world.
  2. According to Professor William Klassen, a Canadian biblical scholar, many details of Judas’ betrayal were invented or exaggerated by early Christian church leaders, particularly as the church began to move away from Judaism.
  3. In a 1997 biography of Judas, Professor Klassen argued that many details of his betrayal were invented or exaggerated by early Christian church leaders, especially as the church began to move away from Judaism.

What Is the Gospel of Judas?

  1. It was announced in 2006 by the National Geographic Society that a long-lost text known as the ″Gospel of Judas″ had been discovered and translated into English.
  2. The text is believed to have been written around A.D.
  3. 150 and then copied from Greek into Coptic in the third century, according to scholars.
  4. The Gospel of Judas was first mentioned in writing by the second-century cleric Irenaeus, and it is one of a number of ancient texts that have been discovered in recent decades that have been linked to the Gnostics, a (mostly Christian) group who were denounced as heretics by early church leaders

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