Does Jesus in the Temple Justify Our Anger?
Spring, AD 27
The Jewish Passover was at hand. Jesus went up to the temple in Jerusalem and found people selling cattle and sheep and doves, and money changers seated at their tables (John 2:13-14).
This happens very early in Jesus' ministry, coming after his baptism at the Jordan, a wedding at Cana, and a get-together between his family and his new disciples at Capernaum (John 2:12). This is the first time we find Jesus dealing with commercial activity in the temple courts, and is disclosed to us only by the Gospel of John. This is Jesus' coming-out party, when he first reveals himself to the Jerusalem public.
This hubbub of commercial activity is a natural outcome of market demand: The season of Passover attracted Jewish visitors from across the world from such places as Damascus, Egypt, and Rome. Some say that the population of Jerusalem would swell from one million people to two million during Passover. These visitors would be ready to pay the nominal temple tax and make other offerings, but the money they brought would be no good: only Jewish-minted Shekel coins could be accepted into the temple treasury. They would be even more eager to acquire a lamb to be slaughtered and offered, so that they might participate in the Passover Feast.
The temple was holy, and contained the room known as the Holy of Holies. Even the temple courts outside the balustrade, where non-Jews were allowed to visit, was considered a privileged place. Although Jerusalem was controlled by the Romans, the temple and its courts were ruled by the Jewish high priests and guarded by temple police. No activity took place there without the temple authorities' permission. So we can be sure that this sales activity was taking place with the blessing of the high priests. Probably each of these merchants paid well to occupy their privileged spots in the temple courts, and this brought additional revenue to the temple authorities.
The Gospel tells us that Jesus "found" (euren) this activity. This Greek verb is defined in BDAG (the authoritative Greek lexicon) as, A. to have a good outcome from a search or a seeking, B. to come upon something, and C. to discover something. BDAG cites numerous uses of the word in the New Testament, but does not deal with its meaning in John 2:14.
Thayer's lexicon of 1889 does cite John 2:14, and collects its use of the word under meaning B, "to come upon something," as if by accident. I respectfully disagree. The Gospels are clear that the family of Jesus regularly went up to the temple for the Passover celebration, and Jesus would have been well acquainted with this scene. He came here looking for this activity, because he already had a plan in mind for what he was going to do.
Jesus made a whip out of cords, and drove all of them out of the temple [courts], including the sheep and the cattle. He poured out the coins of the money changers, and overturned their tables. To those who were selling doves he said, "Take those out of here! Don't make my Father's house a house of commerce!" (John 2:15-16).
The word Jesus used for this place of commerce was "emporium." Imagine, if you will, a giant flea market in the holy space where people were coming from all over the world to worship the God who created it. Jesus was armed only with the cords that he wore around his waist, yet he cleared the temple.
The temple guards must have frozen, for it took them a minute to respond. When they realized that this was not a representative of the high priests, they challenged him.
"What sign will you show us as your authority for doing these things?" Jesus answered them, "Destroy this temple, and in three days I will raise it up" (John 2:19.
This confused the guards, who were probably confronting Jesus with their swords drawn. Even Jesus' disciples didn't understand at the time: Jesus was foretelling his execution and his resurrection in three days, and referring to his own body as the true temple of God.
His disciples also gleaned some more information from this encounter, later remembering the words of Psalm 69, where it says, "Zeal for your house will consume me." But first century scriptures had no chapters or verses, so they would use memorable phrases to refer to a notable passage of scripture in its entirety. Let's look at the greater context for that:
Because of your sake I have borne reproach; dishonor has covered my face. I have become estranged from my brothers and an alien to my mother's sons. For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me (Psalm 69:7-9).
"Zeal" (qinah) in the Hebrew of the Old Testament was often used for the jealousy of a suspicious husband, which is clearly not the case here. Secondarily it was used for the zeal of people for God, and the zeal of God for his people.
But the Gospel of John is written in Greek, and at this later writing they are probably using the Greek translation of the Old Testament. For the Greek zelos of the New Testament, jealousy takes a back seat and zeal or ardor becomes more the focus. The best definition for its use here is "passionate commitment."
Jesus did not stumble across this misuse of the temple grounds and was angered into doing something about it. He already knew about this continuing misuse and had a passion to do something about it. This was an act of civil disobedience which placed his life in danger. So take care if you are defending your "righteous anger." Jesus' actions in the temple may not be the best place to seek support for your anger.
And as to civil disobedience? Nearing the end of his ministry Jesus went into the temple during Passover season again, and doubled down on his civil disobedience. This time he brought in a great throng of people who weren't supposed to be in the temple--the blind and the lame--where Jesus healed them in defiance of the temple authorities (Matthew 21:12-14).
Jesus was passionately committed. May we be so also.
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