It’s time to talk about Jesus making a whip and flipping over of tables. This passage is humorously referenced by many different theological and political sides, to support very different positions. Hence, why we have used the title, “Everyone’s Violent Jesus.” Like so many other biblical events, people tend to distill a large story with an even larger meaning, down to a few key rhetorical phrases:
“Jesus made a whip.”
“Jesus turned over tables.”
“Jesus used violence.”
This is not reserved for one social or political ideology, nor just one theological doctrine. This event is used as a direct refutation against pacifism from advocates of change from the Right, and the Left. It’s used by Marxists left-wing types to renounce money and condone violence to bankers and banking institutions. It is used by conservative right-wing types to justify a Christian participating in what they would define as a righteous war– be it a foreign war against what they would call a culture hostile to Christianity, or a domestic war against drugs or ideologies that they would be hostile to Christian virtues. It is even used to illustrate some sort of approval for mob violence or riots.
So, with these mutually exclusive, extreme narratives sharing this story as an instruction for their conflicting beliefs, there must be something wrong here. Is one wrong? Which one? Maybe they’re both wrong. Maybe they’re both right, thinking Jesus condoned violence, but can’t decide where he directs His violence.The disagreements typically lie in the distillation of the passage into the single paraphrases I already mentioned.
“Jesus made a whip.” “Jesus turned over tables.” “Jesus used violence.”
From there each will use his ideology to logically back up the position, all the while neither side going to the scripture that documents the event in question. Enter: AnarchoChristian. Let’s see if we can find which side is right, or if one is right at all. Was Jesus demonstrating his hatred of capitalism, and showing the preferred means to cleanse society of its greed? Or was He showing us a more general message, that you should use violence to make unbelievers comply? Are the money changers equivalent to today’s bankers? Are they infidels and is this a template for manifest destiny?
This event is typically referred to as “the cleansing of the temple.” It is one of the more interesting Gospel story occurrences, because it appears in all 4 Gospel accounts. Matthew, Mark, and Luke are called the Synoptic Gospels because they have so many stories in common. John is generally regarded as being written later, and intentionally written with a more theological focus than the three synoptics, yet the author still records this event. We will go through all four accounts in the order that they appear in the Bible: Mathew first, then Mark, Luke and John.
Before we start, let’s set the scene.
The Temple cleansing takes place during the Passion Week, which is the final week of Jesus’ life. He will be crucified in just a few days, but at the start of this event he is riding into Jerusalem on a donkey on what is now called and celebrated as Palm Sunday.
The stories of Jesus’ teachings and miracles over the last few years reached all over Israel, and here He was, in Jerusalem. Jerusalem was very significant as it was home of the THE Temple. This is a really big deal. THE Temple we are going to read about in these accounts is actually the second temple that was built there, and it wasn’t just a church or religious building. This temple is where God dwelt among his people.
The theological concept of Architypes and Foreshadows found in the Bible are in play as we examine The Cleansing of the Temple. The central message to biblical types and shadows are events happening prior to Jesus’ birth, death and resurrection, that point us to Jesus, and specifically His birth, death, and resurrection. Jesus did this throughout His entire ministry, but specifically taught this method of reading scripture to His disciples on the road to Emmaus. Luke 24: 27 tells us, “And beginning with Moses and all the Prophets, Jesus explained to them what was said in all the Scriptures concerning himself.” When Luke says “Moses and the Prophets,” he is referencing what is essentially referred to today as the Old Testament. It makes sense that this becomes a continued method throughout the New Testament epistles to explain either who Jesus was through the Old Testament, or to explain the purpose of events and laws that are in the Old Testament.
Colossians [2:17] explains the ceremonies and dietary laws as,
“these are a shadow of the things that were to come; the reality, however, is found in Christ.”
And Hebrews chapter 10 starts out explaining how the law and sacrifices were a shadow of the good things to come which was Jesus’ sacrifice. Verses 19 and 20 even references the temple, its holy places and its curtain, as we see Jesus’ death, the sacrifice of His blood and body, allowing us to enter confidently into the holy places.
When you think about the Temple, think of it with this phrase, “God dwelling among His people.” This is why it is a much bigger deal than just something we would call a church building today. The concept of God dwelling among His people actually predates the temple by a few thousand years. It actually takes us all the way back to the Garden of Eden, where God made all of the world to dwell among his people. Unfortunately, we soon have Adam and Eve being removed from the Garden, and we don’t see God dwell among His people until the Exodus. After His people are led out of Egypt, God tells Moses in Exodus 25 and 26, to build Him a sanctuary so He may dwell in their midst.
This is what is called the Tabernacle. It was a tent type structure that would later be replaced by the more permanent Temple built by Solomon. In 1 Chronicles 17 King David, Solomon’s father, said, “Behold, I dwell in a house of cedar, but the ark of the covenant of the Lord is under a tent.”
David set out to build a temple, however God told him
“You have shed much blood and have waged great wars. You shall not build a house to my name, because you have shed so much blood before me on the earth.”
Ultimately, it’s Solomon that builds the temple for God to dwell among His people, but it is not to last forever. In Jeremiah 52, we are told that in the nineteenth year of King Nebuchadnezzar, “he entered Jerusalem. And he burned the house of the Lord,”
We then find out from the Book of Ezra, chapter 1, and 2 Chronicles, chapter 36, that many years later, the Persian King Cyrus would declare, “The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem in Judah.” And he permitted God’s people to rebuild the Temple.
But, by the end of the Old Testament accounts, and starting a roughly 400 year period between the Testaments, we see God tell his people in the book of Malachi, chapter 1 verse 10, “I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand.” Because, as He continues in verse 13, “you say, ‘What a weariness this is,’ and you snort at it, says the Lord of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering!”
And this is where things are left for about 400 years, until we see Jesus cleansing the Temple. Obviously, things were allowed to stay in this displeasing way. As we get more into the words of Jesus while He is carrying out this cleansing, it is very important to remember what this temple was and who Jesus says He is.
So let’s look at the Gospel accounts:
Matthew [21:12]-13
12 And Jesus entered the temple and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”
Mark [11:15]-17
And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. And he would not allow anyone to carry anything through the temple. And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.”
Luke [19:45]-46
And he entered the temple and began to drive out those who sold, saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”
John [2:13] -16
The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.”
It is worth noting that John places his account of The Cleansing of the Temple very early in the Gospel compared to the other three. The supposed difficulty this brings up is that it’s out of order, and therefore possibly incorrect. There are two proposed answers for this:
#1 is that it is placed in the beginning of the story because John’s accounts are not necessarily in a timeline order, but more ordered in a sense of importance.
And #2, It is also very possible that this happened at least twice, not just on the Passion week, as we see it taking place in the synoptics.
The debate has been around for a while. St. Chrysostom and St. Augustine hold that it happened twice, as well as contemporary theologians like D.A. Carson, and R.C. Sproul. But there are many revered names like Origen, Martin Luther, Craig Blomberg and Norman Geisler, that do not necessarily reject the idea of the second cleansing, but present the defense of it being just once.
The first thing to acknowledge is that Jesus is referencing the Old Testament passages when he declares, “It is written, ‘My house shall be called a house of prayer,” This is reminding us whose house this is, and letting us know that the money changers and animal sellers are violating the purpose of God’s house. They are misusing the Temple. This not only is accusing towards the religious leaders that are either participating or allowing this to happen, but it is also another strong implication from Jesus for His divinity. Neither of those things were going to sit well with the religious leaders.
But what do we make of what these men were doing? We can identify two main actions among the buyers and sellers. It mentions: Money changers, and animal sellers. Pigeons seem to be highlighted a couple times, but oxen and sheep are mentioned as well.
First, the money changers. This is where the banker analogies primarily come from. A banker today is primarily seen as a monopoly man–someone that is filthy rich from owning or running a bank, that makes loans for unreasonable interest rates, or hoards other people’s money. This is not to say that this is a legitimate caricature of bankers, but it helps to see the picture someone is trying to paint when they say, “Jesus ran out all the bankers.” This is not just applied to the idea of local banks. Libertarians like to reference the Federal reserve and progressives will even use it to condemn capitalism itself.
So, were the money changers making loans for outrageous interest rates, inflating currency, or simply making a profit off of the buying and selling? The opportunity for all sorts of swindling was definitely there especially in the currency exchanging. According to Exodus, the Temple Tax was to be paid with shekels, a half shekel specifically. So not only were other currencies not part of the instructions, but they also held pagan symbols and inscriptions. We went over what a denarius looked like on the Render Unto Caesar episode. Needless to say, these other coins were not permissible to pay the tax, and needed to be exchanged for shekles.
As far as the animal selling goes, different animals were sacrificed for different reasons, and all had to be subject to strict Levitical standards.
“From Jewish writings we know, that most improper transactions were carried on, to the taking undue advantage of the poor people who came to offer their sacrifices. Thus we read, that on one occasion the price of a couple of pigeons was run up to the enormous figure of a gold denarius.” And as historian Alfred Edersheim would suggest, “[It] can scarcely be doubted, that [the moneychangers] had to pay a considerable rental or percentage to the leading Temple-officials,” and “…If this inference…be admitted, we gain much light as regards the purification of the Temple by Jesus, and the words which He spake on that occasion.”
This is not a condemnation of just business, or supply and demand price fluctuations. This is a corrupt profiteering off of God’s instructions and sacrificial institutions. We need to keep focused on where this is happening– the Temple, God’s house of prayer. God is obviously against corrupt behavior (lying & stealing), and this is not just a market. It’s a market that has been set up around God’s sacrificial instructions to His people.
From there we can start drawing some and can find more accurate analogies for where we may see something like this today. Again, not emphasizing money being exchanged or goods sold, but that they were performing these unrighteous exchanges to take advantage of God’s offerings of forgiveness through sacrifice. When we examine what is going on rather than just how it’s happening, it is reminiscent of things the apostles warn against in their epistles. In the first chapter of Titus we see false teachers called out for, “teaching for shameful gain what they ought not to teach.” And in 1st Peter chapter 5, Church elders are requested to eagerly watch over God’s flock, and not out of greed. Again, it is not about profit or business, but exploiting people’s worship.
What about overturning the tables and making the whip? Does this endorse violence? The whip is the center of most of this debate as it is an object that is usually thought of in punitive context. It was John’s account where we see the “whip of chords.” From there we just have speculation, but there are very specific things Jesus is not doing. He is not torturing or punishing people in some sort of retaliatory manner. It does not say, “He locked up everyone and lashed them.” This is important because these are the things that people will justify by Jesus’ actions. When we start making comparisons, we need to be very careful of the details and analogies we make. In fact, it just says he drove them out. When cattle drivers use whips to make stubborn cattle move, they crack the whip in the air. It’s the sound that motivates and the whip is not hitting the cattle. In John’s account it specifically mentions the driving out of the money changers and sellers, right along with the sheep and oxen.
We have what is said, and what is not said in John’s account. We also need to compare that to everything else that is said about Jesus’ character in scripture. No doubt, even cracking the whip in the air is a little more than His image is portrayed, but it may not be conflicting. And it’s definitely not as far of a step as imagining Jesus attacking, or lashing the men’s backs as they ran out of the temple. But to be fair, reconciling this may take some extra consideration either way.
This is not the end of the story. As you might already know, after Jesus’ death and resurrection, the Temple is once again destroyed in 70 AD when the Jewish people war with the Romans. During the war, Rome completely destroys everything fulfilling Jesus’ prophecy that is known as the Olivet Discourse, and is recorded in Matthew 24, Mark 13 and Luke 21. As Jesus left the Temple he points to It and declares that the temple will be destroyed, that “Not one stone here will be left on another; and every one will be thrown down.” This verse is commonly applied to end times predictions, and if that’s where you find yourself with its interpretation, no worries, we can disagree there, and still agree with these very important understandings of the Temple itself. It is a historical fact that the temple was destroyed in 70 AD. But there is some very exciting, good news for you concerning this destroyed temple.
Jesus made another proclamation about this temple during these exchanges and it is also captured in various forms in the Gospels of Matthew , Mark and John. He declares “Destroy this temple, and in three days I will raise it up.” When Jesus spoke of the destruction at this time, He wasn’t referring to the 70 AD destruction. The 3 days comment is vitally important as we try to figure out what He meant.
Now remember our phrase, “God dwelling among His people.” And let’s back up to John 1:1.
”In the beginning was the Word, and the Word was with God, and the Word was God.”
And then jump down to verse 14, as we see a uniquely, overtly theologically account of Jesus’ birth.
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” Did you catch that? “Jesus who is God, became flesh and “dwelt among us.”
Now let’s get back to Jesus claiming to rebuild the Temple in three days. He made this statement and it would be used against Him in his trial before the chief priest, and Jesus was even mocked with it while he was on the Cross.
Matthew [27:39]- 40
“And those who passed by derided him, wagging their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.”
But what everyone was to understand three days later is captured in John’s account, Chapter 2 verse 18 through 22, right after he flips over the tables and drives everyone out of the temple.
“The Jews then said to him, “What sign can you show us for doing this?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” But he was speaking of the temple of his body. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.”
But wait, there’s more!
Not only did his disciples understand this meaning, but by their epistles they understood a continued application of these shadows, after Jesus ascended into heaven. In the first chapter of Acts, Jesus promises the disciples that they will be baptized with the Holy Spirit and The Holy Spirit will come upon them as they become His witness over the whole earth.
Jesus even proclaimed this would happen previously. In John 14
John [14:16]-17
“I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will bein you.”
This is a good starting point to get into the continuation of the temple imagery throughout the epistles.
In the 1st letter to the Corinthians, chapter 3, the Apostle Paul asks,
“Do you not know that you are God’s temple and that God’s Spirit dwells in you?”
And a similar question in 1 Corinthians 6,
“do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?”
And then a few more statements, further teaching this concept to the entirety of the church, not just for the individual, but also as a unified faith:
Romans 8:9
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.
Galatians [2:20]
I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.
Ephesians [3:17]
That Christ may make His home in your hearts through faith.
1 Peter 2: 4-5
As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
Ephesians [2:19]-22
So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God bythe Spirit.
Joe Slunaker from the Bible Project sums it all up when we says:
“So what does an ancient building have to do with you? If you are a Christ-follower, it frames your entire spiritual life and calling. Do we need to rebuild that ancient building on the spot where it once stood in order to meet with God? Nope. He is calling you—actually, y’all—to function as a little temple today, wherever you are.”
With proper understanding of the Temple, what should be the take away from this passage? In the context of that particular time and place, It means exactly what Jesus says it means. The Temple was significant because it was God’s dwelling place and it wasn’t to be used for anything other than what God commanded and appointed. But the more common question is, “What is that application for us?” It is not violent social justice reform, and it is not to justify the violent lashing out against people in the church or of other political tribes.
If we want to know what it means to us now, we need to remember what the temple is today, and what needs to be cleansed from it. I’ll refer to a favorite preacher of mine, Martyn Lloyd Jones to get into a few of those details. In a sermon on this passage, he likens it to “Misusing the temple to serve self,” and he says that,
“There is nothing more terrible than to be using the means of grace, the house of God, the glories and the blessings of the Gospel, to serve some personal selfish end that we have ourselves.”
And we will wrap up with a final quote. In Mere Christianity, C.S. Lewis gives us a beautiful look at God’s regeneration that looks very familiar to everything we touched on today.
“Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on; you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make any sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of – throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.”
God is cleaning out, or driving out from you or the church anything that pollutes His dwelling place or seeks selfish gain from His promises and sacrifice.
——————————————————–
This preceding article is a transcript from The AnarchoChristian Podcast Episode 60, “Everyone’s Violent Jesus.”
You can find more on this topic in Episode 58, “Render Unto Caesar.”
Find it on 
