Cleansing the Temple

Matthew 21:12-13; Mark 11:15-18; Luke 19:45-48; John 2:13-22

And Jesus came out from the temple, and was going away when his disciples came up to point out the temple building to him.—Matthew 24:1 (NAV)

Contributed

The building was magnificent to behold— the embodiment of pride for the Jew of Jesus’ day—the temple. The Rabbis thought of Jerusalem in glory: "The world is like unto an eye. The ocean surrounding the world is the white of the eye; its black is the world itself; the pupil is Jerusalem; but the image within the pupil is the sanctuary" (Jerusalem and the Temple, Alfred Edersheim, p. 39).

Where did this temple come from? Why did it rank so highly in the eyes of the Jewish people? What role did the temple play in the last week of Jesus’ ministry?

The Third Temple

Herod the Great was responsible for the construction of the great temple in Jerusalem. King Solomon had built the first temple(1Kings5-8), which was destroyed when Jerusalem fell to Babylon nearly 600 years before Jesus’ time. When the exiles returned from Babylon, a second temple was built under the leader Zerubbabel. The books of Ezra and Nehemiah describe the building of this temple. Zerubbabel’s temple had been an eyesore and shame to many from the day it was built. The aged men among the returned exiles wept when they compared Zerubbabel’s temple to the glory of Solomon’s temple (Ezra 3:8, 12). Vastly inferior and diminished in beauty, Zerubbabel’s temple had become defiled by wars, greatly decayed, and impaired.

Herod undertook the construction of a magnificent—even opulent—third temple on the same site, partly to win favor from the Jews and partly to augment his already well-deserved reputation as the builder of outstanding public and private edifices. Herod shocked the people by telling them that the temple Zerubbabel, constructed centuries before was too small. Piece by piece the old gave way to the new temple. By the time Jesus entered Herod’s temple that last week of his ministry, the new construction had been going on for forty-six years. It would not be completed until shortly before Titus would come and destroy its beauty once more, along with the rest of Jerusalem in A.D. 70.

On Mount Moriah a thousand foot square area was cleared. A nearly 600 feet high supporting wall was built from the base of the mountain to support the landfill needed for the large court area, the Court of the Gentiles. Along the court’s boundaries, cloisters were built, roofed with cedar and supported by multiple rows of Corinthian columns. Each marble monolith was so large that three men could barely join hands around it. In this main court were the booths of the money-changers, who for the convenience of pilgrims changed foreign coins into those acceptable by the sanctuary. Here, too, were the stalls where one might buy animals to offer in sacrifice. There were rooms or porticos where teachers and pupils met to study and discuss Hebrew and the Law. There were the noisy beggars familiar to Oriental scenes. Crowds entering for the Passover swelled the population of Jerusalem to over three million (The Jewish World, Will and Ariel Durant, p. 37).

In the center of the Court of the Gentiles was a smaller court, separated by a four foot high partition. Only Jews could enter the area called the Court of Women. Marble slabs written in both Greek and Latin warned any gentile that if he went any farther he did so under the threat of death.

Still further in the center of the temple area was the Court of Israel, where only Jewish men were allowed. Inside this area was the Court of the Priests, where only priests were permitted. Steps led through bronze doors seventy-five feet high and twenty-four feet wide, above the doors a beautiful golden vine. Through the bronze doors, accessible only to priests, was the temple proper, built entirely of white marble with a gold-plated façade. The interior divided into two rooms. The Holy contained the golden candlestick, the incense altar, and the table of shewbread; but in the Most Holy there was nothing whatever —the Ark of the Covenant having been lost or hidden centuries earlier.

Now after forty-six years of construction, Herod’s temple was a magnificent sight to behold. For its splendor the Jews almost forgave the Corinthian columns of the porticoes and the golden eagle that—defying Jewish prohibition of graven images—symbolized the power of Judea’s enemy and master, Rome, at the very entrance to the temple. The people were proud of this great shrine, which ranked among the marvels of the Augustinian world. At the Antonium, in the corner of the temple grounds, the Roman garrison watched over the temple’s proceedings, ready to pounce upon any evidence of a Jewish problem that might develop. The leash upon the Jewish people was grasped firmly in the hands of Rome.

The Sadducees

The Sadducees controlled the priesthood, temple rituals and finances, while the Pharisees lived mainly in the towns of Palestine. The Sadducees controlled the synagogues and, therefore, the education of the average Jewish family. They primarily came from the aristocracy, in contrast to the Pharisees, who were from the lower, middle, and artisan classes. With the responsibilities of the temple came the governing of the business that took place within its walls. The rates of exchange and commissions for the moneychangers must have been well known by the priests as were the other business transactions. Sadducees were few in number. Although not every priest was a Sadducee, every Sadducee was a priest. The Sadducees dominated the Sanhedrin during Herodian rule and cooperated closely for political and social reasons. The rebuilding of the temple and their freedoms stemmed from that alliance.

The Court of the Gentiles was the least sacred area of the temple grounds. Here temple business was transacted. The items bought and sold pertained to the sacrifices. Quite possibly, however, the traffic extended to all kinds of trading, giving rise to much confusion, noise, and contention. To the sober and sincere the trading was an exceedingly improper atmosphere for the temple of the Lord, yet nothing was done by the priests to correct the situation.

Money-changers

Judea was subject to the Romans. Money in current use was of Roman or Greek origin embossed with images of pagan deities. Such coins were not acceptable as a gift to God or as payment of the annual temple tax. The acceptable coin was the shekel of the sanctuary. The last coinage of these was in 140 B.C. These shekels were quite scarce in our Lord’s day and sold at a premium. Money-changers, like the bankers of today, exchanged these coins. When exchanging coins brought to the festivals by pilgrims from far countries, the moneychangers could manipulate the exchange rates, often as high as a twelve per cent profit. They could readily abuse their position during the times of major festivals.

The enormous Jewish religious establishment of synagogues, the temple, Levites and priests was supported by an elaborate system of offerings and taxes. Offerings were sheep, cattle, doves, and grain at the various festivals or in fulfillment of individual vows. The first-born male of each species, including a family’s first-born son, was to be given to the priests. The son could be "redeemed" for a set fee. Sometimes the offerings were of money or of valuable pieces of gold or silver work. Such offerings were put into receptacles in the temple court known as the treasury. The Law required offerings to equal a "tithe" or a tenth of a person’s gain. Understandably, what should be considered "gain" became a matter of extensive litigation and regulation.

Every male who turned twenty was required to pay an annual "temple tax," an amount equal to a half-shekel. This tax had its origins in a tax that Moses levied on all males after a census, when he sought precious metals for the materials in the tabernacle (Exodus 30:13; 38:26).

Close to three million Jews paid the temple tax. Add to this the harvest offerings; the pieces of meat from 300,000 lambs sacrificed at Passover; the sin offerings which occurred daily; the heavy offerings of wealthy families; the sale of animals and birds for sacrifices (guaranteed unblemished on temple grounds). It seems that the finances passing through the temple coffers were enormous indeed and ever growing.

In the Chamber of Utensils was a great store of gold and silver vessels used in worship services. Funds in the Chamber of Secrets were secretly handed to the "poor of good family." Private individuals, too, could bring their money to the treasury for safekeeping. Operation of this remarkable enterprise required competent, detailed administration. The preservation and security around such an accumulation of wealth must have required the watchful eye of many Levite guards, but the ultimate protection was the sanctity of the temple.

A Good Week for Business

The scene is set for the last week of Jesus’ ministry—crowds—noise—business transactions —the dishonest taking advantage of poor pilgrims —the animals—the non-religious affairs surrounding the temple area—the utter lack of reverence and decorum bordering the house of the Lord.

" And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; And would not suffer that any man should carry any vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. And when even was come, he went out of the city."—Mark 11:15-18 (Cf: Matt. 21:12-13 and Luke 19:45-48.)

This was not the first time Jesus had entered the temple under such conditions. He had been here for other feasts. He came here with Mary and Joseph as a boy. But this time was different. He had entered the city of Jerusalem as a king and for this reason it is believed that all four gospel accounts refer to the one event near the end of his ministry. The timing of his triumphant entry and its prophetic implications for the end of the Gospel age in our day directed his actions and responsibilities. He now claimed the right to cleanse the temple area, something that reflected directly upon the priests who had allowed the atmosphere of the temple to become so irreverent.

The actions of Phinehas (Num. 25) set a precedent for the responsibility of each Jew to carry out the work of the Lord in assaulting any crying offense which disgraced the Lord. While this responsibility existed, apparently no other Jew had attempted such an unusual display. The chief priests heard of Jesus’ actions and wanted to stop him, but they were afraid because the multitude was astonished at his teaching. The people hung upon his words. With Jesus much was said in few words . . . "It is written, my house shall be a house of prayer for all nations" (Mark 11:17). As others would note, "Never man spake like this man" (John 7:46). The blind and the lame came to Jesus and he healed them. The priests watched helplessly at the wonderful things Jesus was doing. They heard the deafening cries of the children, "Hosanna to the son of David" and they were sore displeased (Matt. 21:14, 15). The Sadducees did not want any one person to spoil their profitable arrangement with the civil government.

Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we to do? For this man performs many signs. If we let him go on thus, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation." ( John 11:47, 48; RSV).

Strange as it seems, the priesthood, in corrupt times, has continually spearheaded opposition to reform. Were they afraid that others would see they were no better than the money-changers or profaners of the temple? Did they fear that their system would be overturned if true worship to God was restored? Did they fear the Romans? No wonder they were sore displeased. An Antitypical Cleansing

As an event shortly preceding his crucifixion, the cleansing of the temple finds an antitype in a similar work at the end of the Gospel age. This is the time for casting out from the spiritual temple—his body (I Cor. 3:17), the consecrated church—those who are unworthy to be of that body. The worthy ones, in contrast, are correspondingly blessed.

The scourge of small cords was a fit symbol of the harmonious doctrines accomplishing this task. In this time of cleansing, sifting and purifying the temple of God, none will be permitted to remain whose purpose is in any way to make merchandise of God’s holy things.

The Merchandising of Religion

Intelligent people—not necessarily limited to the Christian community—have long noticed the merchandising of religion. Everything possible is hedged about with penalties, prohibitions, and limitations. The people are led to believe that they can present nothing acceptable to God except through their priesthood. Catholics are expected to pay for every birth and infant baptism; they are expected to pay for every service, that they may participate in the blessings of the common mass. They are expected to pay for marriages, funerals, prayers, as well as the privilege of being buried in holy ground. Payments for privileges extend to those who wish to pay for loved ones that have died. This has been a fitting counterpart of our Lord’s day, making merchandise of the temple things.

The Protestants have also carried merchandising to their congregations with strong appeals for donations which accompany membership. Promotional items offered on television are interspersed with pleas to support missionary projects, hospitals, crusades, and buildings. Fund raising projects in church buildings— bingo games—bake sales—rummage sales—to whatever extent any of these use religion as a business to collect more money from the people, they become merchandizing that Jesus condemned that day in the temple. Christian people have been blessed by their response to the numerous demands nevertheless, the principle is wrong. Whatever is given to the Lord should be voluntarily given, with love for him, with a desire to render unto him the first-fruits, the best of all we possess—time, influence, and money.

The Temple of His Body

"Destroy this temple and in three days I will raise it up" (John 2:19). The Jews demanded of our Lord by what authority he set up so high a standard as he required of them in the cleansing of the temple. He answered them as noted in the above text. It was a dark saying of our Lord and few understood the meaning. The Jews thought he was speaking of the glorious temple of Herod under construction for forty-six years. They were incensed at him, and we recall that this was one of the charges against him a few days later. They took his words as blasphemy of the temple, that he could raise it up again in three days if it were destroyed.

Jesus spake of the temple of his body. The disciples evidently got the thought that he referred to his fleshly body as the temple of God and supposed that his prediction was fulfilled three days after his crucifixion. But the Lord spoke of the temple of his body—his church —of the temple of which the Apostle Peter wrote, that we as living stones are built together upon Christ for a habitation of God through the Spirit. The thought that Jesus was referring to his fleshly body would imply that his fleshly body would be raised from the tomb and would contradict his own statement in John 6:51, "My flesh I give for the life of the world." And Paul confirms this by saying, "Though we have known Christ after the flesh, now know we him so no more" (2 Cor. 5:16).

In due time, his glorious church, the new creation, will in the first resurrection come forth a glorious temple of God, composed of living stones and filled with the glory of God. This will be on the third day also. If we consider the 6,000 years past as being six days of a great week and the Millennial Age as the seventh day or year period, then we find it was early in the fifth of these days that our Lord was sacrificed. Many of his followers suffered likewise during the fifth day, through the sixth and into the seventh day. We are into that seventh day and soon the entire body of Christ will be completed and perfected. Then the great temple of God will be completed—raised on the third day—ready for the great work of the Millennial age—the blessing of all the families of the earth. Through that work all may have the opportunity of coming into full harmony with God and gaining the blessing—eternal life.