Jesus Cleanses the Temple in Jerusalem Again Context
The Context of Jesus Cleansing the Temple in Jerusalem
The cleansing of the Temple in Jerusalem by Jesus is recorded in all four Gospels, with the Synoptics (Matthew, Mark, and Luke) placing the event near the end of Jesus' ministry, while John places it at the beginning [6]. Mark 11:15 records that Jesus "began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money changers, and the seats of those who sold the doves" [2]. This action was a significant event in Jesus' ministry, and its context is crucial for understanding its meaning.
The Synoptics associate Jesus' cleansing of the Temple with his messianic entry into Jerusalem. According to Mark, Jesus' actions in the Temple were a demonstration of his authority, which was subsequently questioned by the chief priests, scribes, and elders [4, 9]. The Tyndale House commentary on Luke 19:45 notes that Jesus' cleansing of the Temple was a messianic action, restoring true worship and symbolizing judgment against Israel [8]. The event is also linked to Jesus' teaching on the Temple's purpose, citing Isaiah 56:7 and Jeremiah 7:11, where he denounces the Temple as a "den of robbers" [5].
The question of whether there were one or two cleansings of the Temple is a matter of debate among scholars. John records a cleansing at the beginning of Jesus' ministry (John 2:13-22), while the Synoptics record a similar event near the end. Some scholars, such as Adam Clarke, argue that there were two separate cleansings, while others, like Calvin and Bp. Pearce, contend that there was only one cleansing, recorded at different times by the Gospel writers [7].
The significance of Jesus' actions in the Temple lies in their symbolic meaning. By cleansing the Temple, Jesus was asserting his authority over the religious establishment and restoring the Temple to its intended purpose as a house of prayer for all nations. The Tyndale House commentary on Zechariah 3:4 notes that the removal of filthy clothes dramatizes the removal of sin and guilt, restoring the individual to their former position through God's cleansing [10]. Similarly, Jesus' actions in the Temple can be seen as a restoration of the Temple's purity and a call to repentance.
The context of Jesus' cleansing of the Temple is also linked to the broader themes of purity and cleansing in the biblical narrative. In Acts 10:15 and 11:9, Peter receives a vision from God, stating that what God has cleansed should not be called unclean [1, 3]. This theme is echoed in Jesus' willingness to touch a ceremonially unclean leper, reflecting the new order of the Kingdom of God [11]. The cleansing of the Temple can be seen as part of this larger narrative, where Jesus is redefining the boundaries of purity and impurity.
The historical context of Jesus' actions in the Temple is also significant. The Temple had become a hub of commercial activity, with money changers and merchants selling animals for sacrifices. Jesus' actions disrupted this commercial activity, highlighting the corruption and exploitation that had taken hold in the Temple. The Tyndale House commentary on 2 Chronicles 31:1 notes that Hezekiah's reform involved purifying the Temple, the city of Jerusalem, and the people, and then extending this purification to the entire land [12].
Sources
- Acts “A voice came to him again the second time, “What God has cleansed, you must not call unclean.” -- Acts 10:15”
- Mark “They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money changers, and the seats of those who sold the doves. -- Mark 11:15”
- Acts “But a voice answered me the second time out of heaven, ‘What God has cleansed, don’t you call unclean.’ -- Acts 11:9”
- Mark “They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him, -- Mark 11:27”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 19:45: SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last. den of thieves--banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.”
- Mark (Protestant academic) “Tyndale House on Mark 11:12: 11:12-25 In the synoptic Gospels, Jesus’ messianic entry into Jerusalem is intimately associated with the cleansing of the Temple (see 11:15-17; cp. Matt 21:1-17; Luke 19:28-48). In John, however, the account of the cleansing is recorded early in Jesus’ ministry (John 2:13-22). It is uncertain whether there were two separate cleansings of the Temple (an early event recorded in John and this later event recorded in Matthew, Mark, and Luke) or just one cleansing recorded at different places by John and the synoptic writers. • In Mark’s account, the cursing of the fig”
- John (Methodist/Wesleyan) “Adam Clarke on John 2:14: Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned Mat 21:12; Mar 11:15; Luk 19:45. See it explained on Mat 21:12 (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, ”
- Luke (Protestant academic) “Tyndale House on Luke 19:45: 19:45-48 Having just entered Jerusalem as the Messiah, Jesus performed a messianic action (cp. Mal 3:1) by driving money changers and merchants selling animals for sacrifices out of the Temple. This cleansing was to restore true worship to the Temple. It was also symbolic of the judgment that Jesus had just pronounced against Israel (19:41-44). 19:45 Pilgrims coming to worship at the Temple would purchase animals for sacrifices in the Temple courts. Jesus also drove out the money changers who provided the correct currency for the Temple tax (Matt 21:12; Mark 11:15;”
- Mark (Protestant academic) “Tyndale House on Mark 11:27: 11:27-33 Following the cleansing of the Temple (11:15-17; Matt 21:12-22; Luke 19:45-46), Jesus’ opponents question his authority to do so (see also Matt 21:23-27; Luke 20:1-8; cp. John 2:18-22). 11:27 Upon returning again to Jerusalem (see 11:1, 11, 15), Jesus and the disciples entered the Temple. The frequent repetition of Jerusalem reminds readers of what would soon take place there (10:32-34; see 8:31; 9:31; 14:1–16:8). • In the Temple, Jesus encountered the leading priests, the teachers of religious law, and the elders. These three groups made up the seventy-on”
- Zechariah (Protestant academic) “Tyndale House on Zechariah 3:4: 3:4 Take off his filthy clothes: This action dramatizes the removal of sin and guilt from Jeshua and the Hebrew people, restoring them to their former position through God’s cleansing.”
- Mark (Protestant academic) “Tyndale House on Mark 1:41: 1:41 Jesus’ willingness to touch a ceremonially unclean leper reflects the new order of the Kingdom of God (1:15; 5:25-34; Luke 7:36-50; see Matt 10:8; 11:5).”
- 2 Chronicles (Protestant academic) “Tyndale House on 2 Chronicles 31:1: 31:1 Following the purification and rededication of the Temple, the city of Jerusalem, and the people, Hezekiah initiated the third stage of his reform, purifying the entire land of pagan objects of worship, not only in Judah but also in the territories of the north.”