Did Jesus Use The Whip On The "Money Changers" Or On The Animals In The Temple?

Expulsion of commercial action from the Temple

The cleansing of the Temple narrative tells of Jesus expelling the merchants and the money changers from the Temple, and is recounted in all 4 approved gospels of the New Testament. The scene is a common motif in Christian art.

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 turning information technology into "a den of thieves" (in the Synoptic Gospels) and "a firm of trade" (in Gospel of John) through their commercial activities.

The narrative occurs about the end of the Synoptic Gospels (at Matthew 21:12–17, Marker 11:15–19, and Luke 19:45–48) and virtually the start in the Gospel of John (at John 2:13–16). Some scholars believe that these refer to two separate incidents, given that the Gospel of John also includes more than one Passover.^[ane]

Description [edit]

Driving of the Merchants From the Temple by Scarsellino

Jesus is stated to accept visited the Temple in Jerusalem, where the courtyard is described as being filled with livestock, merchants, and the tables of the money changers, who changed the standard Greek and Roman coin for Jewish and Tyrian shekels.^[2] Jerusalem was packed with Jews who had come for Passover, perhaps numbering 300,000 to 400,000 pilgrims.^{[3] [four]}

And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' coin, and overthrew the tables; And said unto them that sold doves, Have these things hence; make not my Father'south house an house of merchandise.

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves, And said unto them, It is written, My house shall exist called the business firm of prayer; but ye have made information technology a den of thieves.

In Mark 12:40 and Luke 20:47 Jesus accused the Temple regime of thieving and this time he names poor widows as their victims, going on to provide prove of this in Mark 12:42 and Luke 21:2. Dove sellers were selling doves that were sacrificed past the poor who could not afford grander sacrifices and specifically by women. According to Mark 11:16, Jesus and so put an embargo on people carrying any merchandise through the Temple, a sanction which would have disrupted all commerce.^{[i] [five]} This occurred in the outermost courtroom of the gentiles.

Matthew 21:14–xvi says the Temple leaders questioned Jesus if he was enlightened the children were shouting "Hosanna to the Son of David." Jesus responded by maxim "from the lips of children and infants yous take ordained praise." This phrase incorporates a phrase from the Psalm 8:two, "from the lips of children and infants," believed by followers to exist an admission of divinity by Jesus.^{[1] [5]}

Chronology [edit]

There are debates about when the cleansing of the Temple occurred and whether there were two separate events. St. Thomas Aquinas and St. Augustine agree that Jesus performed a similar act twice, with the less severe denunciations of the Johannine account (merchants, sellers) occurring early in Jesus'south public ministry and the more severe denunciations of the synoptic accounts (thieves, robbers) occurring but earlier, and indeed expediting, the events of the crucifixion.

Claims virtually the Temple cleaning episode in the Gospel of John can be combined with non-biblical historical sources to obtain an estimate of when it occurred. John 2:13 states that Jesus went to the Temple in Jerusalem around the commencement of his ministry and John 2:xx states that Jesus was told: "Forty and vi years was this temple in building, and you want to raise information technology up in three days?"^{[6] [7]}

In the Antiquities of the Jews, offset-century historian Flavius Josephus wrote that (Emmet 15.380) the temple reconstruction was started past Herod the Dandy in the 18th year of his reign 22 BC, 2 years earlier Augustus arrived in Syria in xx BC to return the son of Phraates 4 and receive in render the spoils and standards of iii Roman legions (Ant 15.354).^{[7] [8] [nine] [10]} Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in lxx Ad by the Romans.^[11] Given that it had taken 46 years of structure to that point, the Temple visit in the Gospel of John has been estimated at any time between 24–29 AD. Information technology is possible that the complex was only a few years completed when the future Emperor Titus destroyed the Temple in lxx AD.^{[half-dozen] [7] [12] [13] [fourteen]}

Analysis [edit]

Professor David Landry of the University of St. Thomas suggests that "the importance of the episode is signaled by the fact that within a week of this incident, Jesus is dead. Matthew, Mark, and Luke agree that this is the event that functioned as the 'trigger' for Jesus' death."^[15]

Butler Academy professor James F. McGrath explains that the beast sales were related to selling animals for utilize in the brute sacrifices in the Temple. He also explains that the moneychangers in the temple existed to convert the many currencies in use into the accepted currency for paying the Temple taxes.^[16] E. P. Sanders and Bart Ehrman say that Greek and Roman currency was converted to Jewish and Tyrian money.^{[2] [17]}

A common interpretation is that Jesus was reacting to the practice of money changers routinely cheating the people, merely Marvin L. Krier Mich observes that a expert deal 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 to debt. The Temple establishment therefore co-operated with the aristocracy in the exploitation of the poor. One of the commencement acts of the First Jewish-Roman War was the burning of the debt records in the archives.^[18]

Pope Francis sees the Cleansing of the Temple non equally a violent act only more of a prophetic demonstration.^[xix] In addition to writing and speaking messages from God, Israelite or Jewish nevi'im ("spokespersons", "prophets") often acted out prophetic actions in their life.^{[twenty] [ folio needed ]}

According to D.A. Carson, the fact that Jesus was not arrested by the Temple guards was due to the fact that the crowd supported Jesus'due south actions.^[21] Maurice Casey agrees with this view, stating that Temple'due south authorities were probably afraid that sending guards against Jesus and his disciples would cause a revolt and a carnage, while Roman soldiers in the Antonia Fortress did non experience the need to deed for a minor disturbance such equally this; however, Jesus's actions probably prompted the authorities' conclusion to accept Jesus arrested some days after and later had him crucified by Roman prefect Pontius Pilate.^[22]

Interpretation of John two:15 [edit]

In 2012, Andy Alexis-Bakery, clinical associate professor of theology at Loyola Academy Chicago, gave the history of the estimation of the Johannine passage since Antiquity:^[23]

• Origen (3rd century) is the beginning to annotate on the passage: he denies historicity and interprets it as metaphorical, where the Temple is the soul of a person freed from earthly things cheers to Jesus. On the reverse, John Chrysostom (v. 391) defended the historical actuality of this passage, only if he considered that Jesus had used the whip confronting the merchants in add-on to the other beasts, he specified that it was to evidence his divinity and that Jesus was not to be imitated.
• Theodore of Mopsuestia (in 381) – who answered, during the Offset Council of Constantinople, to the bishop Rabbula, defendant of hitting his clerics and to justify himself by the purification of the Temple – and Cosmas Indicopleustes (v. 550) supported that the upshot is not-violent and historical: Jesus whips sheep and bulls, but speaks only to merchants and only overturns their tables.
• Augustine of Hippo (five. 398–401) was the first great theologian to comment on this passage to justify the use of violence past Christians. Petilian of Constantine, Donatist bishop of Cirta, supported a non-vehement Christianity, and reproached Catholic Christianity for transgressing this non-violence. The Bishop of Hippo answered him by interpreting the purification of the temple as a moment when Jesus was persecutor of the merchants of the temple. According to Alexis-Baker, it is due to the importance of Augustine that his interpretation was followed by the Christians to justify an ever increasing violence.^{[ vague ]}
• Pope Gregory Vii (in 1075), quoting Pope Gregory I, relies on this passage to justify his policy against simoniacal clergy, comparing them to merchants. Other medieval Catholic figures will do the aforementioned, such every bit Bernard of Clairvaux, who justified the Crusades by challenge that fighting the "pagans" with the aforementioned zeal that Jesus displayed against the merchants was a way to salvation.
• During the Protestant Reformation, John Calvin (in 1554), in line with Augustine of Hippo and the Gregories, defended himself by using (among other things) the purification of the temple, when he was defendant of having helped to burn alive Michael Servetus, a theologian who denied the divinity of Jesus.
• Andy Alexis-Baker indicates that, while the majority of English language-speaking Bibles include humans, sheep and cattle in the whipping, the original text is more complex, and subsequently grammatical analysis concludes that the text does not describe a tearing human action of Jesus against the merchants.^[24]

According to later on sources [edit]

Toledot Yeshu [edit]

There are a number of after embellishments to the narrative of the incident that are by and large regarded as legendary or polemical by scholars. The Toledot Yeshu, a parody gospel probably showtime written down about 1,000 years later merely peradventure dependent on second-century Jewish-Christian gospel^[25] if not oral traditions that might become back all the way to the formation of the canonical narratives themselves,^[26] claims that Yeshu had entered the Temple with 310 of his followers. That Christ's followers had indeed entered the Temple, and in fact the Holy of Holies,^[27] is also claimed past Epiphanius, who claims that James wore the breastplate of the high priest and the high priestly diadem on his head and really entered the Holy of Holies,^[28] and that John the Love had become a sacrificing priest who wore the mitre,^[29] which was the headdress of the high priest.

Yeshu was too accused of robbing the shem hamphorash, the 'clandestine name of god' from the Holy of Holies, in the Toledot Yeshu.^[30]

In fine art [edit]

The cleansing of the Temple is a commonly depicted event in the Life of Christ, under various titles.

El Greco painted several versions:

• 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 Coin Changers from the Temple (El Greco, Minneapolis)
• Christ Driving the Coin Changers from the Temple (El Greco, New York)
• Christ Driving the Money Changers from the Temple (El Greco, Washington)

Gallery [edit]

• 

  Cleansing of the Temple. Unknown artist

• 

  Casting out the money changers by Giotto

Run into also [edit]

• Christian views on poverty and wealth – Different opinions that Christians have held most material riches
• Gessius Florus
• Gospel harmony
• Ministry of Jesus

References [edit]

• Chocolate-brown, Raymond E. An Introduction to the New Testament, Doubleday (1997) ISBN 0-385-24767-2
• Chocolate-brown, Raymond Eastward. The New Jerome Biblical Commentary, Prentice Hall (1990) ISBN 0-13-614934-0
• Miller, Robert J. The Complete Gospels, Polebridge Printing (1994), ISBN 0-06-065587-9
• Myers, Ched. Bounden the Strong Man: A political reading of Mark's story of Jesus. Orbis (1988) ISBN 0-88344-620-0

Notes [edit]

1. ^ ^{a b c} The Bible Knowledge Background Commentary by Craig A. Evans 2005 ISBN 0-7814-4228-1 page 49
2. ^ ^{a b} Sanders, East. P. The Historical Effigy of Jesus. Penguin, 1993.
3. ^ Sanders, E. P. The Historical Figure of Jesus. Penguin, 1993. p. 249
4. ^ Funk, Robert W. and the Jesus Seminar. The Acts of Jesus: The Search for the Authentic Deeds of Jesus. HarperSanFrancisco. 1998.
5. ^ ^{a b} The Fourth Gospel And the Quest for Jesus by Paul N. Anderson 2006 ISBN 0-567-04394-0 page 158
6. ^ ^{a b} Paul L. Maier "The Engagement of the Nativity and Chronology of Jesus" in Chronos, Kairos, Christos: Nativity and Chronological Studies by Jerry Vardaman, Edwin Thousand. Yamauchi 1989 ISBN 0-931464-l-1 pages 113–129
7. ^ ^{a b c} Eerdmans Lexicon of the Bible 2000 Amsterdam Academy Press ISBN xc-5356-503-5 page 249
8. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 140–141
9. ^ Encyclopedia of the Historical Jesus by Craig A. Evans 2008 ISBN 0-415-97569-7 page 115
10. ^ As stated by Köstenberger & Kellum (page 114) there is some doubt near how Josephus referred to and computed dates, hence various scholars arrive at slightly different dates for the verbal date of the start of the Temple structure, varying past a few years in their terminal estimation of the date of the Temple visit.
11. ^ Eerdmans Lexicon of the Bible, page 246 states that Temple structure never completed, and that the Temple was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans, and states that the 46 years should refers to the actual number of twelvemonth from the showtime of the structure.
12. ^ The Riddles of the Fourth Gospel: An Introduction to John by Paul N. Anderson 2011 ISBN 0-8006-0427-Ten page 200
13. ^ Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-3087-i page 184
14. ^ Jesus in Johannine Tradition by Robert Tomson Fortna, Tom Thatcher 2001 ISBN 978-0-664-22219-2 folio 77
15. ^ "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". Archived from the original on 6 October 2016. Retrieved 26 September 2016.
16. ^ McGrath, James F., "Jesus and the Money Changers (John 2:xiii-16)" Bible Odyssey / (2014)" – accessed 23 March 2021
17. ^ Ehrman, Bart D. Jesus, Interrupted: Revealing the Subconscious Contradictions in the Bible (And Why Nosotros Don't Know About Them), HarperCollins, 2009. ISBN 0-06-117393-ii
18. ^ Mich, Marvin L. Krier. The Challenge and Spirituality of Cosmic Social Educational activity, Chapter half-dozen, Orbis Books, 2011, ISBN 9781570759451
19. ^ Pope Francis. "Angelus Address: Jesus Cleanses the Temple of Jerusalem". Zenit, March 4, 2018. Translated from the Italian by Virginia M. Forrester.
20. ^ Lockyer, Herbert. All the Parables of the Bible, Zondervan, 1988. ISBN 9780310281115
21. ^ Dansby, Jonathan. "Exegetical Essay on Jesus' Cleansing of the Temple (Undergraduate)".
22. ^ CASEY, P. Grand. (1997). "Civilisation and Historicity: The Cleansing of the Temple". The Catholic Biblical Quarterly. 59 (two): 306–332. ISSN 0008-7912.
23. ^ Violence, Nonviolence and the Temple Incident in John two:13–15, academia.edu, 2012
24. ^ Alexis-Baker, Andy. "Violence, Nonviolence and the Temple Incident in John 2:13–15". Biblical Interpretation. xx (ane–2): 73–96. ISSN 0927-2569.
25. ^ Price, Robert (2003) The Incredible Shrinking Son of Homo, p. xl.
26. ^ 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.
27. ^ Goldstein, Morris. Jesus in the Jewish Tradition. New York, NY: The Macmillan Company, 1950, p. 152.
28. ^ Bauckham, The Testimony of the Dear Disciple, p. 45.
29. ^ Eisenman, Robert, Maccabees, Zadokites, Christians, and Qumran: A New Hypothesis of Qumran Origins. Nashville, TN: Grave Distractions Publications, 2013, p. x.
30. ^ Zindler, Frank R. The Jesus the Jews Never Knew. Cranford, NJ: American Atheist Printing, 2003, pp. 318–319, 428–431.

External links [edit]

Source: https://en.wikipedia.org/wiki/Cleansing_of_the_Temple

Posted by: martinsommill1983.blogspot.com

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