The events of the week that began with Jesus’ humble-but-triumphant entry into Jerusalem and culminated with the crucifixion are unspeakably precious.
The overturning of the moneychangers’ tables in the Temple apparently followed His arrival in Jerusalem. Every one of His recorded acts during this pivotal week is spotlighted by the world-changing events that would subsequently unfold. This story of the cleansing of the Temple comes to our ears and hearts on its surface as revealing Jesus’ desire to re-establish God’s sacred intent for the Temple. To put the emphasis back on prayer and take it away from financial gain. “It is written: ‘My house shall be a house of prayer.’ — but you have turned it into a den of thieves.”
This level of purpose comes across clearly. Perhaps nothing is more important in this world than prayer. But Yeshua was accomplishing more than this with His decisive and fearless disruption of the status quo.
He knew that He would fulfill the Passover later that week, once and for all, as the sacrificial Lamb for whom God had been preparing the way through the Temple’s sacrificial system. God had instructed Abraham to sacrifice animals. And the specific practice of sacrificing a spotless lamb at Passover had been divinely instructed as the Israelites prepared to depart from captivity in Egypt for the Promised Land. We remember John the Baptist’s clarion announcement: “Behold the Lamb of God who takes away the sins of the world!” And Revelation’s describing Yeshua as “the Lamb slain before the foundation of the world.”
His overturning the tables that had been used for the business of selling doves and pigeons to Jews wanting to make ritual sacrifices signaled the end of the centuries-old sacrificial system. Fully knowing the price He would very soon pay to deliver Himself up to redeem lost humanity and restore us to His Father and our Father, no one was more appropriately qualified to upset these tables — notwithstanding the indignation of the Temple elites who stood by. This was His way of signaling the new and better covenant; the new dispensation of grace that He, the spotless Lamb, would provide through His voluntary sacrifice of His own sinless blood. He showed us in a way that we cannot forever miss how profoundly God loves every one of us. “For God so loved the world . . .”
Matthew 9:13 is a wonderful, instructive verse. The Torah teachers or scribes had just asked Jesus’ disciples why their teacher ate with marginal people like tax collectors and sinners. Yeshua the great communicator replied, “Now go and learn the meaning of this Scripture: ‘I want you to show mercy, not offer sacrifices.’ For I have come to call not those who think they are righteous, but those who know they are sinners.” (NLT; italics added) This is a direct reference to Hosea 6:6, among other passages. Jesus revealed that God never liked the idea of killing animals to sacrifice their blood. But He instituted this practice to paint a picture of Yeshua’s ultimate atonement. Down the long centuries God had worked through a concrete example that He hoped would provide the clear insight to enable Israel, forever the beloved seed of Abraham, to recognize Yeshua.
In Dr. Brown’s The Real Kosher Jesus, he provides several rabbinic texts that speak of the atoning sacrifice of a tsadik (righteous one) as a means of saving the people. He points out that this concept is not a Christian construct; it had for centuries been part of Judaism. As one example, “. . . the Zohar states, ‘As long as Israel dwelt in the Holy Land, the rituals and the sacrifices they performed [in the Temple] removed all . . . diseases from the world; now the Messiah removes them from the children of the world.’ ”
In addition to providing several rabbinic sources for this fundamental Jewish teaching, Dr. Brown details discussions from rabbinic literature associating the deaths of righteous people with atonement. Miriam and the sons of Aaron are examples.
These insights help to clarify the initially-opaque John 18:14, among other verses, which indicates that Caiphas, because he was “high priest that year,” explained the need for one person to die for the people — as the dark events surrounding Jesus’ illegal trials unfolded. While Caiphas undoubtedly had his own misguided reasons for citing this Jewish teaching in support of the outcome of the bogus hearing that was perfunctorily extended to Jesus, Caiphas’ doing so clearly reflects that an understanding of the power of the death of a single person to benefit all the people was present in Temple instruction.
Dr. Brown’s life-long focus on sacred content that matters is deeply appreciated. Its power to enlighten our understanding is considerable.
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