Jesus entered Jericho and was passing through and there was a man was there by the name of Zacchaeus who was a chief tax collector and was wealthy, Luke 19:1-2.
Most people know that a tax collector wasn’t highly esteemed in Biblical times, in fact, most were hated because they were considered either a traitor or a thief. This is because Israel was occupied by Rome and all the taxes collected went to Rome. The Romans demanded a certain amount of tax, but the tax collector could add more to bump up his wages, Luke 3:13.
The tax collectors were called ‘publicans’, which is the equivalent of what we would call the Inland Revenue. Their job was to collect not only Roman taxes but the temple tax which was paid yearly, about a month before Passover, in order to support those who worked with the religious services of the temple, Exodus 30:13-14.
Zacchaeus was a chief tax collector for the Romans, but Luke also tells us that he was wealthy but not how he came by his wealth, because the name Zacchaeus means ‘pure’ we would assume that he became wealthy through collecting taxes, that was his job.
We can also assume that he was a righteous man, Luke 19:9, and this is one of these people who remained faithful to God despite his wealth, Luke 18:24-27 / 1 Timothy 6:6-12. It’s all too easy to condemn someone because of their wealth and it’s all too easy to tell them they must give up everything they own and give it to the poor, Matthew 10:17-27.
I guess we could say that Zacchaeus was the camel passing through the eye of the needle, and the rich man entering the kingdom of God, Luke 18:25 / Matthew 19:24 / Mark 10:25 . There’s nothing wrong with being wealthy, it all depends if we rely on our wealth more than we do on God and how we use our wealth.
It’s clear that Zacchaeus was small in size because he couldn’t see over the crowd, Luke 19:3, but something else to keep in mind here, because he was a tax collector the Pharisees commanded that they would be a part of God’s people when the Messiah came. Despite him being rich and in a high position in the Roman rule, he still had to climb up a tree to get a look at Jesus.
The tree in question, Luke 19:4, was the sycamore-fig tree, the fig-mulberry, having fig-like fruit and leaves like the mulberry. These trees were strong, with long branches and were often climbed, especially by young children. The very fact that he took the time to climb the tree tells us a lot about his determination just to see Jesus in the flesh.
Even though Jesus had never met Zacchaeus before, He certainly knew His name, Luke 19:5 / Luke 6:8 / Luke 9:47 / Matthew 9:4 / Matthew 12:25 / Matthew 22:18 / Matthew 24:25 / Mark 2:8 / Mark 5:30. Isn’t it wonderful that He knows us personally, Luke 12:7. He not only knew who Zacchaeus was, but He also knew the condition of Zacchaeus’ heart. Jesus wanted to stay at his house this day, Luke 19:5. This is the only occasion where Jesus invites Himself to stay at someone’s house.
Notice that he ‘welcomed him gladly’, Luke 19:6, which tells us that God will always welcome anyone who welcomes Him into their lives. But, as always there are those in the background who aren’t happy with Jesus and His decisions to associate with ‘sinners’. The crowd seem to have made up their minds that Zacchaeus was a traitor to the Jews and therefore a sinner, Luke 19:7, because he was a tax collector, regardless if he was an honest tax collector or not, 1 Samuel 16:7.
In other words, Zacchaeus was guilty, in their minds at least, of being a sinner because he worked for sinners, the Romans. He was guilty by association. Jesus was going to deal with this mentally later in Luke 19:11-27.
I don’t believe that Zacchaeus is saying from this point on he’s going to do all these things, Luke 19:8. I believe he’s saying that he’s going to continue to do what he’s been doing for years, he will continually give to the poor, he will continue to have compassion on the poor, Psalm 41:1.
Surely this gives us a glimpse into his heart and his honesty, he wants to continue to do what’s right, he’s even willing to pay back anyone ‘if’ he has cheated anybody out of anything, Luke 19:8. Notice the word ‘if’, implying he may not have cheated anyone deliberately. Other tax collectors may have been charging a lot of extra charges over and above what was actually required by the Romans, but Zacchaeus seems to be charging just enough to earn a decent living.
This idea of paying back ‘four times the amount’, Luke 19:8, went way beyond what the Old Testament law required, Exodus 22 / Numbers 5:6-7 / Leviticus 6:1-6, but was often what was required by Roman law in some cases. Zacchaeus was obviously very careful when it came to dealing with people’s money, and if he overcharged people by mistake he would go back and give them not just the difference but four times the amount.
Again, this shows us the integrity of the man, he was honest and also strove to do what was right, even if that did mean he had to humble himself when he realised he made a mistake. How many of us are quick to give the shopkeeper the money back when they give us too much change?
Jesus tells him that salvation has come to his house, Luke 19:9.
Ryle, in his commnetray, says the following.
‘Salvation comes to a house when the head and master of it is saved.’
Zacchaeus was a son of Abraham by faith, Luke 19:9 / Romans 2:28-29 / Galatians 3:7 / Galatians 3:26-29. The Jews wouldn’t accept him as a son of Abraham because he was a tax collector. Notice his faith had legs attached, he climbed the tree, he came down when Jesus asked him to, He was willing to do what was right, He took Jesus to his house.
In other words, his faith in Jesus moved him to respond to Jesus which resulted in his salvation, James 2:14-26. The Jews believed that salvation comes to a house when the head and master of it are saved.
Here we read about Christ’s mission whilst He was on earth, ‘He came to seek and to save the lost’, Luke 19:10. It’s a truth that many people ignore, many people won’t admit they are lost, lost in sin. Isn’t it interesting that despite Zacchaeus being a righteous man, Jesus still classed him as ‘lost’? The word ‘lost’ here simply means ‘spiritual destitution and alienation from God’. Zacchaeus was lost, and he didn’t even know it, salvation came to him because Jesus brought it to him and accepted Him.
Zacchaeus proved that he was the real deal, the Pharisees and the Jews as a whole tried to justify themselves by their works, but Zacchaeus was different and had a different attitude towards his good works, his faith and repentance clearly show us that he was different from those around him.
And as a result, he is saved from his sins, that is, from the guilt of his sins, from the power of his sins, and now all the benefits of salvation are his. We’re not told if he ever went on in later years to become a Christian, we can only hope that he did, his faith in Christ was rewarded then, but a greater reward awaited him if he obeyed Christ’s later commands, Matthew 28:18-20 / Mark 16:16.
Because Christ’s mission was to ‘save’, this tells us that we couldn’t save ourselves, Christ had to come and do something for us that we couldn’t do ourselves. Some people are just happy to read about Jesus, whilst others are more than happy to obey Him too. The question is, what heights will we climb, not only to see Jesus but to allow Him to save us?
A few commentators suggest that this parable is Luke’s version of the parable of the talents, Matthew 25:14-30, however, although there are some similarities, they are different. First of all, they are spoken in different places, this one is spoken in Jericho while the other is spoken in Jerusalem, one involves only servants, this one involves also hostile subjects, one has three servants, this one has ten servants, there are also different amounts of money and different applications.
We must remember that this parable is part of Jesus’ discussion at Jericho where he specifically spoke of His mission on earth. As he gets closer to Jerusalem, the disciples are thinking about what they assumed would soon happen, that is the coming of the Kingdom of God.
Many people believed that Jesus was indeed the Messiah, but they didn’t understand the nature of His kingdom and the purpose behind it. and so, Jesus who is coming near the end of His ministry teaches a parable to help clear up any misconceptions, Luke 19:11.
Robertson’s Word Pictures, says the folowing.
‘Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.’
Expositor’s Bible Commentary, says the folowing.
‘The historical background for the parable was the visit of Archelaus, son of Herod the Great, to Rome to secure permission to reign as a so-called client king, i.e., over a territory actually subject to Rome. This petition was opposed by a delegation of Archelaus’ own subjects.’
The nobleman represents Jesus, the Messiah, Luke 19:12. He meets the credentials of a king and He is worthy to be king. But His kingship will not begin here where He is. He travels to a distant country far away to receive His crown and begin His reign, to have himself appointed king, Luke 19:12 / Philippians 2:8-9 / Hebrews 1:3 / Hebrews 1:8-9.
This was pointing out to the disciples that Jesus would not immediately establish His kingdom during the coming Passover at Jerusalem. Later in the upper room discourse, the disciples were perplexed and sorrowful when Jesus spoke to them about going away, John 16.
Where was this ‘distant country’? Luke 19:12. Was it the grave, at His death, or heaven at His ascension after His resurrection? The best understanding points to His ascension to the Father as the time He would receive the Kingdom, Daniel 7:13-14 / Matthew 28:18-20 / Acts 2 / Ephesians 1:19-21.
Jesus’ parable pointed forward to fifty days after His death at the Passover, on the Day of Pentecost, when the church or kingdom of God began through the coming of the Holy Spirit and the preaching of the authority of Christ, after His resurrection, Acts 1:3-8.
In preparation for His reception of His kingdom, the nobleman entrusts his ten servants with the responsibility to do business on His behalf, Luke 19:13. His journey to the distant country provides an opportunity for His servants to show their faithfulness and loyalty to Him.
The International Standard Bible Encyclopaedia, says the folowing.
‘A mina was a Greek coin worth 100 drachmas or slightly more than three months wages’.
For them, the issue is one of stewardship and responsibility. While the master wanted them to make money with what he provided, the amount of money is insignificant in this parable. All received the same relatively small amount. The question was whether each would faithfully work and submit to His authority, Luke 19:13. Therefore the authority of the King is in view. Some servants will be faithful, but not all are willing.
Some other subjects hated the nobleman, Luke 19:14. They went as far as sending a delegation to denounce His authority over them, and attempt to sabotage His reign, Luke 19:14. But the enemies of this King would have no such success. David prophesied of the Christ, Psalm 69:4. Jesus warned His disciples that they would be hated because He was hated. Later in the parable of the wedding feast, Jesus spoke of those who treated the servants of the king spitefully and killed them, Matthew 22:6.
Jesus was clearly pointing out that His authority would be rejected. But the hatred and rejection would not preclude His reigning over them. Notice that he returns in Luke 19:15, ‘having received the kingdom’. His kingship wasn’t postponed because of their rejection.
Rather, the accountability He established with His subjects before He left was still intact, and when He returned He came to exercise judgment. They rejected the chief cornerstone, Psalm 118:22, they rejected the very one who came for them, John 1:11-13.
With business complete and successful, the king now wants to know how much money his servants gained from the money he have them, Luke 19:15. The authority of this king would be exhibited in His willingness and ability to judge His servants. There would be an accounting which is proof that He was in charge. Those servants who are responsible and use what they are entrusted with, are rewarded.
Those who are faithful in little are given power over much, from ten minas to the rulership of ten cities, Luke 19:16-17. From five minas to the rulership of five cities, Luke 16:18-19.
Then another servant came and returns the mina that had been kept in a handkerchief, Luke 19:20. Because of fear, he did nothing and note that he uses wording that implied the king was a harsh and unreasonable man collecting what he had not actually earned, Luke 19:21.
Notice that the king calls this servant wicked because of his failure to do what he was supposed to do, and his accusations against the king, Luke 19:22. The king then judged the servant by his own words and so the king would treat him as harshly as he was accused, Luke 19:22.
Whether he was actually harsh or not is irrelevant. Notice how this king was gracious to those who had been faithful in their service.
He is rebuked because he didn’t even put the money in a bank where it could at least have gained interest, Luke 19:23.
The king tells those standing by to take the mina away from wicked servant and give to the one who had ten minas, Luke 19:24. Those standing by don’t seem to understand, because the one with the ten minas had already received so much, Luke 18:25.
But then the story turns back to those subjects who tried to sabotage His kingdom and hated Him, His enemies, Luke 19:27. The King has them destroyed, Luke 19:27. There is an accounting for those who reject the King. Jesus’ words may have been a prophetic pointer to the coming destruction of the city of Jerusalem as God’s punishment of the Jewish nation for the rejection of their Messiah.
The Bible Hub, says the following.
1. Stewardship and Accountability.
The parable emphasizes the responsibility of believers to use the resources and opportunities God has entrusted to them. Faithfulness in small matters is rewarded with greater responsibilities in the Kingdom of God.
2. The Nature of the Kingdom.
Jesus uses the parable to correct the expectation of an immediate, earthly kingdom. The nobleman’s journey to a distant country symbolizes Christ’s ascension and the period before His return, during which His followers are to be active and diligent.
3. Judgment and Reward.
The parable illustrates the principle of divine judgment and reward. Faithful servants are rewarded with greater authority, while unfaithful servants face loss. The severe fate of the nobleman’s enemies underscores the seriousness of rejecting Christ’s lordship.
4. Grace and Responsibility.
While salvation is by grace, the parable highlights the believer’s responsibility to live out their faith actively. The rewards are not for salvation but for faithfulness in service.
The triumphal entry is recorded in all four Gospels, Luke 19:24-44 / Matthew 21:1-11 / Mark 11:1-11, and John’s account is the briefest, John 12:12-19. The fact that Jesus had raised Lazarus from the dead, John 11:38-44, was well known by now and the people of Jerusalem and other surrounding villages heard that both Jesus and Lazarus were to be seen together, John 12:9, so typically they flocked to see this ‘show’.
The chief priests realised that Lazarus’s presence now also constitutes a threat to their power, John 12:10, so in their ruthlessness, they decide to rid themselves of this problem. The fact that Lazarus had died and then had been resurrected was now a great source of embarrassment to the Pharisees and other Jews of high religious standing. They wanted to put Him to death in order to prove, to themselves, that they were greater than Jesus.
It is about five days before the Passover feast, Exodus 12:3 / Nehemiah 8:15 / Zechariah 14:4. The ‘next day’, John 12:12, we know from the Gospels that this was the first day of the week. The crowd, already excited at his potential arrival, John 11:56, now hear that Jesus is on His way to the feast, as Jesus and His disciples approached Jerusalem and arrived at Bethphage on the Mount of Olives, Luke 19:28-29 / Matthew 21:1 / Mark 11:1.
Jesus tells His disciples to go to a nearby village and get a colt which was tied, which no one has ever ridden, Luke 19:29-30. John 12:14, tells us that ‘Jesus found a young donkey.’ Matthew 21:2, tells that He sent two disciples to find and bring an ass and colt. Luke 19:30, says, ‘a colt on which no one has ever yet sat’, as does Mark 11:2.
Why would a donkey and a colt both be needed if Jesus only rode one into Jerusalem? The simple answer is that the colt was young and still attached to the mother, and vice versa. They would travel together as a mother and offspring naturally would among many animal species. The donkey was traditionally ridden by kings who came in peace, if He had come on a horse instead, that would have reflected a more aggressive tone.
Jesus said to His disciples, ‘if anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly,’ Matthew 21:3 / Mark 11:3 / Luke 19:31. According to Matthew all this was done to fulfil the prophecy of Zechariah, Matthew 21:4-5 / Zechariah 9:9. The disciples go and found things just as Jesus said, and united the donkey, Luke 19:32 / Matthew 21:6 / Mark 11:4.
Some standing by asked what they were doing as does the owner, Luke 19:33 / Mark 11:5. The disciples tell them and the owner what Jesus told them to say, Luke 19:34 / Mark 11:6. This implies that Jesus possibly already knew the person who owned the donkey, hence why the owner gladly did as Jesus asked, Mark 11:6.
Jesus was the first on the back of this donkey. The disciples laid their garments over the donkey to make a saddle upon which Jesus could comfortably ride, Luke 19:35 / Matthew 21:7 / Mark 11:7 / 2 Kings 9:13. The horse was the symbol of war and conquest, and the donkey was the symbol of peace. The disciples only made this connection between Jesus the King of peace, the donkey and the Scriptural quotation after Jesus had ascended and they had received the Holy Spirit, John 12:13. Much became obvious to them at that time.
As Jesus goes, they spread their cloaks in the way, Luke 19:36, and as He was getting nearer to Jerusalem, Luke 19:37, ‘a great crowd’ appeared, Luke 9:37 / John 12:12. In Jerusalem crowded with Passover pilgrims, many of whom would be disciples of Jesus, Luke 19:37.
A whole multitude of Jesus’ disciples rejoiced and praised God for all the mighty works they had seen and said, ‘Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest! Luke 19:37-38 / Psalm 118:26.
In Luke 19:39-40, we read that the Pharisees objected, ‘Teacher, rebuke your disciples,’ but Jesus tells them, ‘I tell you, if these were silent, the very stones would cry out!’ The Pharisees objected, but Jesus tells them that the very things we would assume could never speak or respond, that is, the stones, Habakkuk 2:11, would actually give testimony to the Sonship of Jesus.
If the stones of the city of Jerusalem were in the mind of Jesus when He made this statement, the meaning again would be obvious, Jerusalem would be levelled by the Romans in A.D. 70. Matthew 24:1-35. Jesus was basically saying to the Pharisees, ‘you can’t hide from what is happening right now, even if you could silence everyone, these very stones would have shouted glory to God because even they recognise that it’s God’s Son who is entering Jerusalem’.
The Pharisees didn’t greet the arrival of Jesus with all that much enthusiasm and they wanted Jesus dead, this crowd would make it all the more difficult, John 12:19. They seem somewhat frustrated by these goings-on, and their difficulty in finding Jesus in a quiet, dark alley where that could finish all this ‘foolishness’.
The Pharisees saw Jesus as a serious threat to their position as leaders in the religious community, even if they did have some idea that He was the Messiah, it was now too late to acknowledge Him, that would lose too much. The ‘Pharisees’, who were the Sanhedrin officials, were extremely worried, and they had reason to be because huge crowds were involved, John 12:19.
As Jesus drew near to the city and He wept over it, He foresaw and described the disaster coming to a people who rejected the Messiah, Luke 19:41-44 / Matthew 23:37-40. We can almost feel the emotions of Jesus’ words here.
Barnes, in his commentary, says the following.
‘If thou had known, says he, even thou, with all thy guilt, the things that make for thy peace, if thou had repented, had been righteous, and had received the Messiah, if thou had not stained thy hands with the blood of the prophets, and shouldn’t have with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full: mercy is exhausted and Jerusalem, with all her pride and splendour, the glory of her temple, and the pomp of her service, ‘must perish!’
The days did indeed come when Jerusalem fell and the temple was destroyed, the days indeed come when not one stone was left on another, Matthew 24:1-35. This was done by Titus in 70 A.D. about thirty years after this was spoken.
All this was done, says Christ, because Jerusalem knew not the time of its visitation, that is, did not know, and ‘would not’ know, that the Messiah had come. ‘His coming’ was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent, but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed.
Matthew and Mark give us details about what happened when Jesus approached Jerusalem. As He approached the city, a crowd accompanied Him and another crowd went out whom meet him, Matthew 21:8 / Mark 11:8. The crowd, already excited at His potential arrival, John 11:56, now hear that Jesus is on His way to the feast. Great excitement overtakes them, they have heard of the raising of Lazarus and all the other miracles He had done before. Many must have believed that He was the Messiah and was about to restore the Kingdom to that which was in David’s time.
A welcome for a king is being written of here, as they, ‘spread their garments on the road, also spread leafy branches before Him, Psalm 118:25-26 / Leviticus 23:40 / Matthew 21:8 / Mark 11:8. Many carried branches of palm and spread them over the road, Matthew 21:8 / Mark 11:8 / John 12:13. These were symbols of victory, Revelation 7:9, and of the righteousness and vigorous spirituality of God’s children, Psalm 92:12. They point to the joy of victory, the feeling that everything will now be better. The people were expecting something to change.
People were continually shouting that Jesus was the Messiah, the King of Israel. Jerusalem was packed with Passover pilgrims, ‘was thrown into confusion’, Matthew 21:9 / Mark 11:9 / John 12:13. A popular uprising looked possible and that would bring savage reprisals from the Romans, John 11:48.
‘Hosanna!’ they cry, Matthew 21:9 / Mark 11:9 / John 12:13 / Psalm 118:25-26, this was a joyous call meaning ‘save’ or ‘save us now’. It hadn’t become a simple exclamation of surprise such as we use ‘hurrah’ today. The call had a great deal of meaning to it.
Jesus’ claim to be the Messiah, His so coming is in fulfilment of Zechariah 9:9 / Isaiah 62:11 / Matthew 21:4-5. The crowd of disciples wanted Him to assert publicly that He was the Messiah and He did but in such a way as to assert the peaceful nature of His kingdom, Zechariah 9:10.
‘Blessed is he who comes in the name of the Lord!’ Matthew 21:9 / Mark 11:10 / John 12:13 / Luke 19:38, is an extract from Psalm 118:25-26. This Psalm was part of the ‘Great Hallel’, Psalms 113-118, recited at the Feast of Tabernacles. They now acclaim Jesus as the Messiah, Matthew 21:9 / Mark 11:9-10 / Luke 19:38 / John 12:13.
The context of the Psalm is of a Messianic tone, indicating that they considered Jesus the Messiah, still expecting Him to establish some sort of earthly kingdom. The balance of the call that rang out seems to confirm this idea, ‘Blessed is the King of Israel,’ John 12:13.
Jesus, having found a young donkey, sat on it to fulfil the prophecy of Zechariah, John 12:14-15 / Zechariah 9:9. John records that Jesus’ disciples didn’t understand what was going on, but they eventually would after Jesus was glorified, John 12:16.
Look at the reactions to all of this, ‘All the city was stirred’, ‘agitated’, ‘went wild with excitement,’ Matthew 21:10-11. Remember that most in the crowd had seen Lazarus raised from the dead, so they would be witnesses to this, John 12:17. The local people informed the visitors to Jerusalem who Jesus was, Matthew 21:10-11. He was the prophet, Deuteronomy 18:18 / John 1:21 / John 1:25 / John 6:14 / John 7:40 / John 9:17 / Acts 3:22-26 / Acts 7:37. But Jesus was more than a prophet, He was the Messiah, He was the Son of God.
We’re living in a society where Christians are being told to ‘shut up’, by the ‘politically correct’ brigade, if we speak out against sin, any sin, we get told we’re judging and need to ‘shut up’.
It’s almost like we’re allowed to have our faith, but we’re not allowed to express our faith in any shape or form as some people will find it offensive. Society is permitted to speak out against Christians, but it seems like time goes on, Christians aren’t being permitted the same freedom of speech to defend their beliefs.
The world can try and silence Christians because they find their faith offensive, but the truth is, God would be even more offended if Christians didn’t share their faith with others. Let’s continue to praise Him and lift up His Holy Name before the world because the time is coming when every being in heaven, everyone on earth, and every demon in hell, are going to bow down and confess what Christians have been confessing for years, Philippians 2:9-11.
Mark tells us that every evening of that week, Jesus withdrew from the city, because it was evening the city gates were closed, Mark 11:11. Jesus returned the next day and went straight to the temple and cleansed it again. Jesus entered Jerusalem at the commencement of the final week of His earthly ministry.
The Temple had taken forty-six years to build, John 2:20, it was started around 20 BC, the main work was finished in 10 BC, which gives us the date of this statement at AD 26. The Temple was still being worked on when it was destroyed in 70 AD. Some of the blocks used in building the temple were 15 feet square by 4 feet high.
The original temple was built on ground purchased by David and built by Solomon, 2 Samuel 24:18-25 / 2 Chronicles 3:1. It was by a long shot, the grandest and rich of the temples, and once it was destroyed its grandeur was never recaptured. It was destroyed in 586 B.C. by the rampant Babylonians.
A new temple, Zerubbabel’s temple, was built in 520 B.C. after its foundations were laid in 536 B.C. Zechariah 4:9. This was rebuilt by Herod in 20 B.C. and the work was paid for before a start was made, and the sanctuary took just 18 months to complete, however, was still going on in Jesus’ time about 46 years later?
It is thought that work wasn’t yet complete in the outer areas when this last temple was destroyed in 70 A.D. by Romans. The site is now being used by Muslims who have built a Mosque, the Dome of the Rock.
Much is currently being said in Israel about rebuilding a temple. However political considerations regarding the current Mosque on the site prevent this. The internal area was thirty-three and a half acres. Some wall blocks were fifteen by four feet. Built with cream-coloured stone, with spikes on the roof. It was topped off with gold. There was also a plaque on the wall which read, ‘a no enter sign’ warning of death to all non-Jews who enter in three languages, Hebrew, Greek and Arabic.
The Temple was divided into two parts, the Holy Place, with the altar of incense, golden candlestick and table of shewbread. The second part is the Holy of Holies, the heart of the temple, entered into only once a year by the High Priest on the Day of Atonement. The different courts emphasised the strata of religious society, the more important you are, the closer you get to the Holy of Holies.
The two parts were separated by a veil, made of thick cloth. This is the veil that separated man and God and it was torn in two at the point of Christ’s death. The Inner court or priests court was reserved only for priests, and the sacrifice was burnt on the alter located there. The Antonia Fortress was a Roman fortress, that they used to keep an eye on the happenings on the Temple grounds.
When Jesus reached Jerusalem, He entered the temple courts, drove out those who were buying and selling. He also overturned the tables of the money changers and the benches of those would were selling doves, Luke 19:45 / Matthew 21:12 / Mark 11:15.
He overturned the tables of the money changers and the benches of those selling doves, Matthew 21:12 / Mark 11:15, and then quotes Jeremiah 7:11 / Matthew 21:13 / Luke 19:46. He also stopped trade from coming through the temple courts, Mark 11:16, and He quotes Isaiah 56:7 / Jeremiah 7:11.
What was it that angered Him? The abuse of the temple courts and total lack of reverence and respect for both the temple and the law is what angered Him.
This had become a recognised institute and was protected by the temple guard on behalf of their superiors, the priests. The market was known among the Jews as ‘The shops of Annas,’ because it was under the patronage of the High Priest and his family.
They took the franchise, so to speak, the monopoly and took their profit from everything that was sold. The market was not supposed to be a place for general merchandise but only for things needed for the temple ceremonies, i.e. sacrifices, wine, oil and salt used in the ceremonies.
Buyers were largely pilgrims who had travelled far but were also used by local Jews who could afford to spare themselves the inconvenience of bringing their own animals for sacrifice. Not only this, but they could avoid the uncertainty of the ‘Official Inspection’ which was compulsory.
Priests examined animals for sacrifice, for flaws or imperfections or disease and I imagine that, in order to boost flagging sales, they would refuse to accept certain animals. Probably many animals failed its spiritual M.O.T.
The money was needed because of the duty of every male Jew who came to the temple to worship, to pay half a shekel for the upkeep of the temple. This was called ‘Temple Tax’. A half-shekel was equal to a third, or a fourth of a Denarius, or a penny and could only be paid in the temple or Jewish money.
But many coinages were in use in the Roman Empire at that time, and pilgrims from abroad usually only had Greek, Roman or Syrian money, which could not be used. Obviously, Jewish money was not likely to be used in the wider Roman Empire. So, their foreign money had to be exchanged into coins that the temple treasury would accept.
We must note that Mark’s and Luke’s accounts of Jesus clearing the temple took place in the last week of the Lord’s ministry, John puts the account at the commencement of His ministry, John 2:13-22. This is important to understand because some believe it’s the same account of Jesus cleansing the temple.
One of the arguments, probably the strongest argument they are able to advance in favour of this theory, is that John does not mention the second cleansing, nor do Matthew, Mark and Luke.
I suggest to you, that, far from being an argument against the genuineness of these accounts, this is an argument in favour of their genuineness. There is obviously no attempt on the part of these writers to make their accounts harmonise and you might have expected such an attempt if they had not been genuine.
On the contrary, if you examine the three records carefully, you see that there are several differences, which should make it plain that we are dealing with two separate events.
John tells us that Jesus dealt with those who ‘sold’ in the temple, John 2:14, as does Luke 19:45, but Mark, for instance, tells us that, he turned out those who ‘bought and sold’, Mark 11:15. Not just the sellers but also the ‘buyers’ who evidently had taken no notice of the first warning. Similarly, John says that Jesus told those who sold doves to take their birds and their cages out of the temple court, John 2:15-16. But the second time, again because his warning had gone unheeded, he condemned the sellers of doves along with the rest and overturned their chairs, Mark 2:15.
John says that the Jews challenged Jesus as to His authority, and His right to do this, John 2:18, but the second time there is no such challenge or question from the Jews. John does not report that Jesus dealt with those who carried objects through the temple, Mark 11:16, or the cries of the children, Mark 10:13-16, and the healing of the blind, Mark 10:46-52, and the lame and the apparently favourable reaction from the people, Mark 11:18.
Of course, the first time He cleansed the temple, he was virtually unknown, and His action was resented. But after three years and particularly with the presence of the Galileans, He has more popular support. John does not quote Isaiah 56:7, and the mention of the temple as a ‘House of Prayer for all nations’. Nor that Jesus quoted Jeremiah 7:11, ‘Den of robbers’, Mark 11:17. Nor the fear of the Jewish authorities for the people, Mark 11:18.
In fact, to really accept that there was only ‘one’ cleansing of the temple which the writers have put into two different ends of the Lord’s ministry, I think you have to come to the Scriptures with your mind already made up.
If these two accounts were submitted to unbiased critics, with the question, do these records deal with the same event? I am sure they would see many differences that they would say, ‘the situation in the temple had grown worse’, this is suggested by the words, ‘you have made it into a den of robbers,’ Mark 11:18.
Pilgrims in particular, of course, were at the mercy of these temple traders. What went on, was ‘not’ honest trade, which itself would have been wrong in the temple anyway. This was dishonest trade. No! more than that, Jesus said it was a downright robbery, Mark 11:18.
For instance, one record tells that those who sold doves in the temple court, were at one time demanding a piece of gold for every bird they sold to the poor women who came to the temple for cleansing.
And Rabbi Simeon Ben Gamaliel urged them to be satisfied with a piece of silver. Now if the poor local women were subject to this kind of exhortation, what do you suppose happened to the wealthier Jews, coming in from Rome or from other provinces? And in this way, because they imposed an exchange fee, a great deal of profit was made, a part of which found its way to the priests. The doves are mentioned, Mark 11:17 / John 2:14, because they were required by the law for ceremonies concerned with cleansing, women after childbirth, Leviticus 12:1-8, lepers, Leviticus 14:1-32, and others. So, they too provided a good profit.
Mark reports that Jesus stopped the people from using the temple as a public thoroughfare, Mark 11:16. The people often carried things through the temple court, coming in at the East Gate and going out at the West, or vice versa. In fact, the temple was used as a shortcut between the city and the Mount of Olives.
The Jewish authorities had condemned this practice, according to some scholars. They had said that a sign of reverence for the temple was that no one went up into the Mountain of the temple, with his staff, or shoes, or purse, or dust of the road on his feet; and that no one made it a common thoroughfare.
But it seems that they had not enforced this ruling and so the people were defiling the temple and showing disrespect for it. So, Jesus took the unpleasant action that the authorities neglected to take.
Notice the quotation Jesus uses to cover His actions, Luke 19:46 / Mark 11:17. ‘My house shall be called a house of prayer for all nations’, Isaiah 56:7. This is because the only place that the Gentiles were allowed to enter, the only part of the temple open to them and the only place where they were allowed to pray, was the ‘Court of the Gentiles.’
But how could they pray in a place which had been turned into an open cattle market and money exchange and a public thoroughfare? John 2:14. So, Jesus points out that in allowing these things, the priests were defeating the fulfilment of Scripture.
Notice the strong language He uses, ‘A den of robbers’, Jeremiah 7:11 / Mark 11:17 / Luke 19:46. Remember that Jesus had just travelled to Jerusalem from Jericho, coming, along that notorious Jericho road, where the man fell along with thieves and was helped by a Samaritan, Luke 10:25-37.
Judea in those days was full of thieves and robbers, and they occupied the limestone caves in the hills. But Jesus says that what went on in the temple was every bit as bad as what went on outside.
So, He quotes from Jeremiah’s temple sermon, Jeremiah 7:11. Notice first the reaction of the people, they gathered for Jesus to teach them, Mark 11:17. In fact, these last words were spoken to the people during that teaching, ‘you have made it a den of robbers’, Mark 11:17 / Luke 19:46.
Certainly, the priests were to blame for permitting this traffic to go on, but the people were also to blame for encouraging it by ‘buying’ and they were to blame for using the temple as a shortcut. But there was also healing, the blind and lame came to Him, Matthew 21:14. These poor sick people usually remained outside the temple altogether, because many of them would not be permitted to enter. But they were emboldened by the presence of Jesus, and they came to Him and He healed them, Matthew 14:14.
And notice the shouts of the children in the temple gates. Hosanna! Matthew 21:15. When the leaders asked Jesus if He heard what the children were saying, Matthew 21:16, Jesus quotes Psalm 8:2. Jesus allowed the people to exalt Him to the status of king. So, the reaction to Jesus was favourable, at least from the people.
The reaction to Jesus was favourable, at least from the people but the reactions from the authorities were violent, ‘that they might kill Him’, Luke 19:47 / Mark 11:18. In any case, they would not stone Him in the temple itself, so they had to plan to put Him to death elsewhere, Luke 20:1-6. However, the priests had to exercise caution, ‘for they feared him, because the whole crowd was amazed at his teaching,’ Luke 19:48 / Mark 11:18.
Any of those who had come with Jesus to the city had also come with Him to the temple. In other words, there were many good Galileans present, not just people from the city, who would be under the thumb of the priests and with such enthusiasm being shown for Jesus, it might be dangerous for the priests themselves, if they dared to lay hands on Jesus, Luke 20:1-6.
Any of those who had come with Jesus to the city had also come with Him to the temple. In other words, there were many good Galileans present, not just people from the city, who would be under the thumb of the priests and with such enthusiasm being shown for Jesus, it might be dangerous for the priests themselves if they dared to lay hands on Jesus. Jesus then goes to Bethany to spend the night, He possibly stayed with Lazarus, Martha and Mary, Matthew 21:17 / Mark 11:19 / John 11:1 / John 11:18 / John 12:1.