What Temple Did Jesus Destroy

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.

Description

Jesus expelled merchants and money changers from the Temple, and the story of this expulsion is told in all four canonical gospels of the New Testament, as well as in the book of Matthew. Throughout Christian art, the scene is a recurrent motif. In this account, Jesus and his disciples travel to Jerusalem for Passover, where Jesus expels the merchants and consumers from the temple, accusing them of transforming it into “a den of thieves” (in the Synoptic Gospels) and “a house of trade” (in the Gospel of John) through their commercial activities.

Given that the Gospel of John contains more than one Passover, some scholars assume that these two verses refer to two distinct occasions.

Chronology

The story of Jesus driving the merchants and money changers from the Temple is told in all four canonical gospels of the New Testament. In Christian art, the scene is a recurring motif. 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) by their commercial operations. According to the Synoptic Gospels, the tale appears at the conclusion of the book (atMatthew 21:12–17, Mark 11:15–19, andLuke 19:45–48), and it appears near the beginning of the book (atJohn 2:13–16).

Analysis

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

David Landry, a professor at the University of St. Thomas, believes that “This occurrence is significant since Jesus died less than a week after it occurred, indicating its significance. Jesus’ death was triggered by this occurrence, according to Matthew, Mark, and Luke, who all agree that this was the event that served as the ‘trigger.'” 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 he explains.

According to E.
Sanders and Bart Ehrman, Greek and Roman cash was changed into Jewish and Tyrolean currency.
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 at risk of losing their land due to debt.
The destruction of the debt records in the archives was one of the first actions of the First Jewish-Roman War.
The Israelite or Jewishnevi’im (also known as “spokespersons” or “prophets”), in addition to writing and conveying words from God, performed prophetic acts 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 and his conduct.

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.

In art

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

Gallery

Temple purification is underway. Unknown artist
Giotto’s “casting out the money changers” (Casting out the money changers).

References

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),

Notes

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 view ” 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

External links

The Scriptures prophesy the destruction of the Temple, which Jesus predicted. On one occasion, as they were leaving the Temple complex, one of the disciples exclaimed aloud to Jesus: “Look, Teacher, look at all these beautiful stones and all these beautiful buildings!” Then Jesus turned to face him and asked, “Do you see these magnificent structures?” “There will not be a single stone upon another that will not be put down here,” says the author. (Matthew 13:1-2) Did they get a clear message from Jesus?

When he was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew approached him privately and said, “Tell us when these things will take place, and what sign will be given to us when all of these things are about to be accomplished?” (Matthew 13:3–4) After then, Jesus proceeded to provide a cryptic description of the signs that will follow in the future.

Even the sun, the moon, and the stars would be drastically impacted in some way.
Also, he cautioned his followers to be on the lookout, warning them that they would be apprehended, tried, tortured, and even killed as a result of their involvement with him.
The Temple was destroyed as predicted by Jesus, and this was the fulfillment of that prophecy.
As a result of the Roman occupation of Jerusalem in 70 AD, some 37 years after Jesus delivered this prophecy, the city was completely destroyed.
“It had been so perfectly laid level with the earth by those who excavated it up to the foundation that there was nothing left to give anyone who arrived thither the impression that Jerusalem had ever been inhabited,” says the author.
Afterwards, some 60 years later, the Roman Emperor Hadrian began the process of completing the entire devastation of Jerusalem and most of Israel’s territory.
The practice of the Mosaic Law was forbidden, the holy scrolls were destroyed, and circumcision was made illegal as a result.
In an attempt to completely erase all remembrance of Judaea and Jerusalem, Hadrian renamed the area “Syria Palaestina,” which resulted in the erasure of Jewish title in favor of the ancient Philistines and the reunification of the Roman provinces of Syria and Palestine.
These massive stones, which lie at the base of the southern side of the Temple Mount, are a monument to the fulfillment of Jesus’ prophesy, which was fulfilled on the day of Pentecost.
After then, the remnants of Israel were dispersed around the world.

Temple desecration and destruction Drive Thru History as Foretold by Jesus Randall serves as the principal writer for ColdWater’s Drive Thru History® television series and Drive Thru History® “Adventures” curriculum, both of which are produced by ColdWater. Biography of a Professional

Destroy This Temple, and in Three Days I Will Raise It Up

Temple Destroyed as Prophesied by Jesus — According to the Scripture On one occasion, as they were leaving the Temple complex, one of the disciples exclaimed aloud to Jesus: “Look, Teacher, look at all these beautiful stones and all these beautiful structures!” “Do you see these magnificent structures?” Jesus inquired. “There will not be a single stone upon another that will not be thrown down here,” says the mayor. (Matthew 13:1-2; Luke 13:2-3) What if they didn’t hear him correctly? Were his prophecies of the Temple’s total destruction correct?

He spoke of nations rising against nations, kingdoms rising against kingdoms, earthquakes and famines, among other things.
The fall of Jerusalem and the Temple was predicted by Jesus.
It was he who spoke of horrible times to come, but he also foretold of his magnificent return to put everything back in order.
Since Jesus’ description of the “end times” more than 2,000 years ago, theologians have argued what he truly meant.
The fact remains that Rome sacked and destroyed Jerusalem in 70 AD, approximately 37 years after Jesus uttered this prophesy.

There was nothing left to persuade those who arrived there that Jerusalem had ever been inhabited, because it had been so thoroughly laid level with the earth by those who excavated it up to the foundation.” (From Book VII, Chapter 1.1 of The Wars of the Jews or The History of the Destruction of Jerusalem.) When the Roman Emperor Hadrian took over in AD 130, he set about completing the task of completely wiping away Jerusalem and a large portion of Israeli territory.

More than 1,000 cities and villages were destroyed and almost 600,000 Jews were murdered by the year 135 AD.
There were just a few Roman sculptures of a few Roman gods remaining on the Temple Mount in Jerusalem.
This marked the total extinction of Jewish ownership in favor of the ancient Philistines.
As a monument to Jesus’ prophesy being fulfilled, these massive stones at the base of Temple Mount’s southern part stand at the foot of the southern section’s apex.
And the remnant of Israel was dispersed to the four corners of the world.

Temple demolished in a fire Drive Thru History as Predicted by Jesus As the principal writer for ColdWater’s Drive Thru History® television series and Drive Thru History® “Adventures” curriculum, Randall is responsible for the development of new episodes and new content. Biography of the Author

John Is on Task

As a result, we can see that John is focused on his task. The reason he wrote this Gospel is revealed in John 20:31: “These are written in order for you to believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” This is the reason he wrote this Gospel. Consequently, in 2:11 and 2:22, he makes it clear that this is the effect that the events had when they occurred, and that this is the effect he prays that they will have when he tells them—and when I preach them.

The same thing is going to happen today.

Setting the Stage

The events of verses 13–14 create the scenario for Jesus’ intervention. “The Jews’ Passover celebration was approaching, and Jesus traveled to Jerusalem. He discovered people who were selling oxen, lambs, and pigeons in the temple, as well as the money-changers who were sitting there.” The result was that inside the temple court, which was supposed to be a place for prayer and other religious activities, there were herds of oxen and sheep, as well as pigeon cages, with sellers sitting around them waiting to make a transaction, and others who were prepared to exchange a pilgrim’s money into the appropriate currency so that they could make a purchase.

Many worshipers would have traveled a considerable distance and would not have had the opportunity to bring their sacrifice with them, therefore this arrangement was most likely made to appear as though the law demanded oxen, sheep, and pigeons to be offered.

You may claim that it was the loving thing to do on their part.

Jesus’ Response

What was Jesus’ reaction when he realized what had happened? 15th and 16th verses: 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. 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.” Jesus was clearly dissatisfied with what he had witnessed. What’s the harm in trying?

A Different Event

Take your time and don’t move to the other Gospels too soon. According to the Gospel of Matthew, when Jesus does something similar, he says, “It is written, ‘My house shall be called a place of prayer,’ but you have made it a den of thieves’ (Matthew 21:13). John did not mention either of those two items as being the source of the problem in this instance. “It’s a place of prayer,” he doesn’t remark, for example. He also did not refer to them as “robbers.” Is John even reporting the same occurrence as you are?

In the Gospel of John, he is performing it at the start of his ministry.

However, there is no compelling reason to believe that this is not a whole separate occurrence from what occurred three years after the first incident. The reaction of Jesus is rather different. And the outcome in Jerusalem is not the same as it is in other parts of the world.

What Jesus Says

So what really important is what Jesusdoessay has to say. Take these things away, and do not turn my Father’s home into a place of trade, says the prophet in verse 16. However, Jesus does not state that the dealers and money-changers are thieves, that the animals are defective, or that the location is a place of prayer, despite the fact that it clearly is. It has been reported that they have converted his Father’s home into a market. An emporium is a store that sells everything. There’s a market.

), dumping boxes of money on the ground, and turning over tables, all while saying (in a voice that was who knows how piercing over all the bleating), “Take these things away; do not turn my Father’s house into a house of trade.” (Matthew 23:36-37) Upon seeing this, the disciples made the connection between it and Psalm 69:9, in which David the king declares, “Zeal for your house has devoured me, and the reproaches of those who reproach you have fallen on me.” Jesus was possessed by a burning desire to serve his heavenly Father.

He was undoubtedly subjected to torrents of criticism, which included the following: “What in God’s name do you think you are doing?”

What Made Jesus So Angry?

So what was it that made Jesus so enraged? Specifically, he made the distinction between “my Father’s house” and a commercial establishment. This house is about knowing, loving, and treasuring a person, my Father, which is why it is called “My Father’s house.” My Father is the most important person in this temple. He is the most valuable asset in this place. “A day in your courts is preferable than a thousand elsewhere,” says the judge (Psalm 84:11). “Who else do I have in paradise but you?” And there is nothing else on this planet that I desire more than you” (Psalms 73:25).

And there is no mention of the individuals who were in need of the animals—the pilgrims who were purchasing the sheep and pigeons—in this passage.

Jesus was able to see right through the surface of religious helpfulness to the heart of the matter.

Hypocrisy and Love of Money

What exactly did he see? He realized that this market, this emporium, was not helping him to get closer to his heavenly Father in any way. It was not coming from a place of love for the Lord. It was a result of a strong desire for money. The fact that religious ceremony and much-touted helpfulness were being used as a cover for greed made matters worse—oh, the entanglements of greed and religion in our city and in our day, how they were entangled! Another case about a large church-based Ponzi scam with a preacher who defrauded his congregation of $100 million recently surfaced this week!

Religion is being exploited as a cover for greed. Empty expressions of devotion to God that serve only to conceal an unquenchable desire for money. When Jesus perceives formal religion as a front for personal benefit, he becomes enraged (see 1 Timothy 6:5).

Underneath Pharisaical Legalism

Jesus made it quite evident that, underneath the religious legalism of the Pharisees, he recognized a deep-seated desire for wealth. “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other,” Jesus stated to the scribes and Pharisees in Luke 16:13. “You cannot serve God and money at the same time.” Then Luke adds, “The Pharisees, who were lovers of money, were made aware of all of this, and they mocked him” (Luke 16:14).

You may save yourself by making fun of yourself.

You, on the other hand, are motivated by a desire for financial gain rather than a desire for God.

Jesus’ Exposé of Religious Greed-Covering

Moreover, how nuanced and delicate it becomes! Only Jesus has the ability to uncover the various justifications we use to justify our covetousness. Listen to this exposé of Christian greed-covering from Mark 7:9–12, which is available on YouTube. “You have a great manner of denying the law of God in order to maintain your tradition,” Jesus tells the scribes and Pharisees. Moses stated that “honor your father and mother” were two of the most important values in life, and that “anyone reviles father or mother must definitely perish.” “However, if a man tells his father or his mother, ‘Whatever you would have earned from me is Corban,'” (that is, given to God), “then you will not let him to do anything for his father or his mother,” you assert.

who plunder widows’ dwellings and conduct lengthy prayers under the pretext of being religious.” That day at the temple, Jesus witnessed a pattern of dubious worship support that was not unique to that location.

‘This people respects me with their lips, but their hearts are far away from me; they worship me in vain,’ says Jesus in Matthew 15:8–9.

Throughout my Father’s home, money is being revered.

In Response to Jesus’ Fury

Was their response to Jesus’ wrath predictable? “So the Jews questioned him, ‘What sign do you give us that you are doing these things?'” says verse 18. Unfortunately, that is hardly an encouraging reaction. What’s the harm in trying? Because it validates what they are trying to keep hidden. There was another occasion when they required him to provide a sign as proof of his identity. Take a look at what transpired. This is the passage from Matthew 12:38–39: “When he asked for a sign, several of the scribes and Pharisees said, ‘Teacher, we desire to see one from you.’ ‘An wicked and unfaithful age is seeking a sign,’ he responded.

What is the source of their sin?

It’s a ruse, a ruse, a ruse.

They want hearts that are passionate about what they believe to be true. Essentially, they are attempting to transform a problem of greed into a problem of knowledge. If we can shift the focus away from ourselves and onto his authority, the spotlight will be less focused on our own covetousness.

Jesus’ Double-Layered Answer

As a result, Jesus accepts their query and responds with a two-layered response. “Can you provide us an indication that you are doing these things?” they inquire. They were given the following response in verse 19: “Destroy this temple, and I will build it up in three days.” Then they protested in verse 20, saying, “It has taken forty-six years to build this temple, and you want us to raise it in three days?” And in verse 21, John adds, “However, he was referring about the temple of his body.” Was Jesus referring to himself or something else when he stated, “Destroy this temple, and in three days I will build it up”?

What Does Jesus Mean?

He was responding on two levels at the same time. First and foremost, he was saying, “You are destroying this temple.” With your white-washed greed, you pollute the worship of my Father and expose this temple to the wrath of God, who will punish you for your sins. It will be demolished, no doubt about it. And that occurred 40 years later, in A.D. 70, when the Romans demolished the city. He was also implying that the same materialistic deadness to spiritual truth that is destroying this temple will also be destroying him on another level.

My Father and I are one and the same.

If you value money more highly than my Father, you will value my annihilation even more highly—and you will pay for it with 30 pieces of silver.

“In Three Days I Will Raise It Up”

And what does Jesus mean when he says, “And I will raise it up in three days”? What does he mean by that? The first and second levels are the same. After three days, I will bring my body to life again in the resurrection. What did he say in John 10:17–18 come to mind? “I lay down my life in order to be able to pick it up again.” No one can take it away from me, but I choose to put it down of my own free will. My authority to lay it down and my authority to pick it up again are both in my hands.

He picks it up once more.

However, there is another degree of significance to consider.

In Matthew 12:6, Jesus stated, “I assure you, something greater than the temple is here.” And he was referring to himself.

Jesus: The New Temple

And keep in mind what Jesus said to the woman at the well in John 4:21–23: “Woman, trust me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. The hour is coming, and it is now here, when genuine worshipers will worship the Father in spirit and in truth. In other words, real worship will no longer be associated with the city of Jerusalem (or any other place). It will take place in the spirit and in the truth. It has a connection to Jesus. “I am the new temple,” says the narrator.

There will be no pilgrimage to Jerusalem in the near future. There will be no pilgrimage to Mecca this year. Nothing but the shift of the heart away from money and toward Christ will occur.

A Christmas Quiz

Please allow me to conclude with a short quiz that puts a Christmas spin on this message. When someone asks you: Does having a Bethlehem Bookstore in the church building conflict with this scripture, what would you say in response? What is the reason for this or why is it not? It is my belief that this edifice does not represent the temple of God.” Jesus is the one. After dying for us and rising from the dead, Jesus took the place of the temple and made it his own. “He is the universal Immanuel, God with us,” as the saying goes.

Santa’s Sack of Substitute Treasures

As a result, the main conflict in this poem is not the bookshop, but rather Santa Claus (and, of course, I am referring to Santa Claus symbolically—what he represents culturally). In Jesus, we come face to face with God. God is well-known to us. We have a relationship with God. God’s unlimited wealth can be found in Jesus, who is God’s all-satisfying sacrifice. For many, Santa Claus, with his moralistic legalism and his sack full of replacement treasures, has replaced the temple as the new center of worship.

Choose the Santa Claus method of connecting with God—the Santa temple: “You better watch out,” “You better not weep,” and “You better not pout,” because Santa Claus is coming to town, and I’ll tell you why: “Santa Claus is coming to town.” And this is not good news for individuals like you and me, who are sinners in the first place.

The Jesus Way of Connecting With God

Alternatively, you might use the Jesus method of interacting with God, which is the Jesus temple. In the name of the sheep, I lay down my life. and I have power to pick it up again” (John 10:15, 18). “Destroy this temple, and in three days I will rebuild it back to its former glory” (John 2:19). I am the new location where God and I may meet. “No one who comes to me will ever be turned away” (John 6:37). That’s encouraging news. That is the most wonderful Christmas present someone could ever give you.

Jesus and the Money Changers (John 2:13-16)

It’s referred to as the “temple tantrum” by some. The “cleaning of the temple” is another term for this ritual. The scene in which Jesus throws over tables full of cash and chases away animals appears to be well-known to anybody who knows anything about Jesus, whether through books, movies, or other sources. The majority of historians think that this account in the Gospels is based on a true event that occurred. However, there is a great deal of debate beyond that. When did the occurrence take place?

When did Jesus’ temple action occur?

When it comes to the tale of Jesus’ action in the temple, the Gospel of John places it in the beginning of Jesus’ public activity, whilst the other Gospels position it toward the conclusion. As a result, this appears to be a straightforward instance of three versus one, and hence simply resolved. In reality, because Matthew and Luke both follow Mark’s form, it is a matter of Mark versus John in terms of structure. Furthermore, because Mark and the other Synoptic Gospels only mention one visit by Jesus to Jerusalem, they could not have put the incident earlier without altering the framework of the narrative.

Disturbances have occurred in the past during Passover, which is marked by a focus on emancipation from foreign domination. They would have been drawn to even a small-scale symbolic activity in the temple, such as this one had to be, since it was symbolic.

What was the significance of the temple action?

Is it possible that Jesus lost his cool, as the expression “temple tantrum” suggests? Instead of a spontaneous outburst, both the Gospels of John and Mark portray something that has been deliberately arranged in advance of time. In Mark 11:11-19, Jesus pays a visit to the temple, but he does not do anything until the next day. As seen in John’s gospel, Jesus really takes the time to fashion a whip out of cords (John 2:15). Is it possible that calling it a temple tantrum provides the incorrect impression, and that calling it “the cleansing of the temple” is more accurate in conveying the essence of the incident?

Animal droppings are unsightly, and manure was once regarded to be a desecration of sacred ground.

On the other hand, Jesus is depicted as interacting with and dining with those who are ritually unclean, and he may have taken exception to both the implied slight toward non-Jews and the disrespect for their place of worship that was involved in conducting commercial activities in the Court of the Gentiles.

When it comes to Jesus, they can be considered as two sides of the same coin rather than as two wholly separate issues.
It was not intended for an old temple to be as serene as a calm cathedral.
In order for the temple to fulfill its primary purpose as a site for the offering of animal sacrifices, the selling of animals became necessary.
The money changers were there to convert a variety of different currencies into a single standard currency, the Tyrian shekel, which was then used to pay the temple tax, which was collected annually.
Because Jesus drove away people and animals that were necessary to the temple’s operation, many academics regard his conduct as a symbolic gesture foreshadowing the building’s destruction rather than a cleansing of the temple.

The following is an excerpt from James F. McGrath’s “Jesus and the Money Changers (John 2:13-16)”, which may be seen online:

Contributors

Professor of New Testament language and literature at Butler University in Indianapolis, James F. McGrath has a Ph.D. in New Testament studies.

What Happened When Jesus Saw Money Changers in the Temple?

Matthew 21:12-13, Mark 11:15-18, Luke 19:45-46, and John 2:13-17 all have accounts of Jesus expelling the money changers from the Temple.

Jesus Drives the Money Changers From the Temple – Story Summary:

During the Passover festival, Jesus Christ and his followers traveled to Jerusalem to rejoice with the people of Israel. They discovered the hallowed city of God to be swarming with throngs of pilgrims from all over the world when they arrived. The money changers, as well as merchants selling animals for sacrifice, were visible to Jesus as he approached the Temple entrance. Pilgrims brought coins from their home cities, with the majority of them depicting pictures of Roman emperors or Greek gods, which Temple officials deemed idolatrous by Temple authorities.

As a result, money changers swapped undesirable coinage for Tyrian shekels.

Jesus was so enraged by the violation of the Holy of Holies that he grabbed some cords and weaved them together to make a little whip for himself.

He ejected the money changers from the area, as well as the guys who were selling pigeons and livestock.

Jesus said from Isaiah 56:7 when he purified the Temple of greed and profit: “My home shall be called a place of prayer, but you have made it a den of thieves.” (Matthew 21:13, English Standard Version) The disciples and everyone else in the room were in awe of Jesus’ power in God’s house of worship.

They began to devise a plan to assassinate Jesus.

Points of Interest from the Story:

On the Monday of Passion Week, just three days before the Passover and four days before his death, Jesus drove out the money changers from the Temple. According to Bible historians, this episode took place in Solomon’s Porch, the Temple’s outermost portion on the east side. During excavations at the Temple, archaeologists discovered a Greek inscription from the Court of the Gentiles dating to 20 B.C., which warns non-Jews not to enter any further into the Temple for fear of death
Because the high priest received a percentage of the profits from the money changers and merchants, their removal from the Temple precinct would have caused a financial loss to him. Because travelers were unfamiliar with Jerusalem, the Temple merchants were able to charge a greater price for sacrifice animals than they could elsewhere in the city. Apart from his rage at the money changers’ greed, Jesus despised the noise and commotion in the court, which would have made it impossible for devout Gentiles to pray there
Jesus despised the noise and commotion in the court, which would have made it impossible for devout Gentiles to pray there
It would be around 40 years after Jesus cleaned the Temple before the Romans would attack Jerusalem during an uprising and utterly demolish the structure. It was never going to be rebuilt. TheDome of the Rock, a Muslim mosque, stands today on the site where the Temple Mount once stood
The Gospels tell us that Jesus Christ was ushering in a new covenant with humanity, in which animal sacrifice would be replaced by the perfect sacrifice of his life on the cross, atoning for humans once and for all
And the Quran tells us that Jesus Christ was ushering in a new covenant with humanity, in which animal sacrifice would be replaced by the perfect sacrifice of his life on the cross, at

Question for Reflection:

The Temple was cleaned by Jesus because immoral activities were interfering with worship. Is it necessary for me to purify my heart of any attitudes or acts that are standing in the way of my relationship with God?

Why Did Jesus Say He Would Destroy the Temple and Build it Back in Three Days?

Originally posed by a youngster in the children’s ministry at First Baptist Church in East Bernstadt, Kentucky, this question has gained popularity. What follows is a more or less accurate representation of the response I will give him on Wednesday night. Please consider attending the First Kids Discover children’s ministry at First Baptist Church, East Bernstadt on Wednesday evenings from 6:30 to 8:00 p.m. if you live in the area and have children who have questions about God, life, the Bible, salvation, or anything else, I would like to invite you to attend.

Jesus was well aware of the nature of his mission.
Those who followed him believed he was the prophesied Messiah, who would reign on King David’s throne in Jerusalem for all eternity.
However, they were not completely convinced.
And he would have an unending reign on a throne in a kingdom.
After all, Jesus was arrested and put on trial as a result of his arrest.
In order to put a criminal to death, there had to be evidence of a crime committed by the individual.
The difficulty was that the Jewish religious authorities were desperate to assassinate Jesus, but they were unable to come up with any credible charges against him.

He has never committed a sin.

26:61).

If Jesus made a threat to demolish the holy temple, he would be committing blasphemy, which is punishable by death under the law.

Is this something Jesus actually said?

No, this was something Jesus truly said.

What did Jesus intend to convey with this statement?

Is it possible that something more significant is at hand?

Jesus is referring to his own death and resurrection as well as the death of others.

He will be brought to justice.

We have the ultimate temple in the person of Jesus.

2:9).

Jesus was foretelling his own death at the time.

However, as a result of the crimes of his people, he will be annihilated by his Father as well.

Jesus, on the other hand, will not be destroyed and left to lay among the ruins of the city of Rome.

To put it another way, Jesus will be risen from the grave.

Oh, but in three days, this temple will be rebuilt to greater majesty, beauty, and strength than it ever had before,” says the author.

As a result, Jesus’ assertion that he would demolish the temple and rebuild it was not a threat, but rather a guarantee.

And he offers this triumph to everybody who places their trust in him via faith.

He is the author of the upcoming book Come to the Well: 50 Meditations to Fuel Your Joy in God, which will be released in September.

Husband to Erica / Daddy to Jude and Jack / Associate Pastor at The Church at Trace Crossing / Student at SBTS / Author of Come to the Well: 50 Meditations to Fuel Your Joy in God / Reformedreforming.com / Reformedreforming.com View all of Mathew Gilbert’s blog entries.

Jesus drives the Traders from the Temple

2.13-22 The Jews’ Passover was approaching, and Jesus traveled to Jerusalem to deliver the message. In the temple, he discovered individuals selling oxen, lambs, and doves, as well as moneychangers who were sitting at their respective tables of business. His whip of cords was used to drive everyone out of the temple, even the sheep and livestock, who were trapped inside it. The money changers’ coins were poured out and their tables were toppled as a result of his actions. He told those who were in the business of selling doves.

Please, don’t turn my Father’s house into a marketplace!” He was reminded by his disciples that it had been written, “Zeal for your home will devour me.” The Jews then asked him, “Can you provide us with any evidence that you are doing this?” When they questioned Jesus, he responded, “Destroy this temple, and in three days I will raise it up.” “This temple has been under construction for forty-six years, and you expect to have it completed in three days?” the Jews demanded at the time.

He was, however, referring to the temple of his own body.

Dealers are being kicked out of the Temples.

For approximately two thousand years before the birth of Jesus, there had been a Temple in Jerusalem, built by King Solomon in the reign of King David.

It took a long time to put together.

” Actually, it had barely begun construction when it was destroyed by the Romans around 70 AD.

At order to sacrifice animals in the Temple, people had to provide pristine animals.

Because the gifts accepted at the Temple were not received in local currency but in the “hard” currency of the day – that of the thriving economy of the cityof Tyre, which was located just along the coast from Israel – it was necessary to convert the money as well.

The episode is placed at the opening of John’s narrative to demonstrate that Jesus’ fervor for the Father will consume him from the beginning of his career until the end.

The tale is set toward the conclusion of Jesus’ mission, soon before the Crucifixion, according to the other gospels.

After then, his death was an unavoidable consequence of his actions. CelineMangan BiblePlaces.Com has a model of the Temple that you may use. Driving the Money Lenders from the Temple by El Greco and the Sowerare from “CC-Art.com” Driving the Money Lenders from the Temple