COMMENTARY ON MARK
LESSON NUMBER 122
“ Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple. 17 And He taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how they might destroy Him: for they feared Him, because all the people was astonished at His doctrine.” (Mark 11:15-19; Matthew 21:12-14; Lk 19:45-46)
JESUS CLEANSES THE TEMPLE
INTRODUCTION
On the previous day, Jesus had ridden into the Jerusalem amidst the cries of Hosanna, fulfilling the prophecy of Zechariah (9:9). At that time, after entering the Temple, He looked round about on the affairs taking place there, then left, returning to Bethany, cursing a barren fig tree on the way. Now, in this text, He is returning to the Temple, and will react to what He had apparently witnessed the previous day. At this point we are again exposed to the real Jesus – not a philosophical One who only looks for ways in which He can meet the self-diagnosed needs of the people. How does Jesus react to religious exploitation, or to business being conducted in His name – where there is an exchange of money, and profit-making associated with things dedicated to the Lord? How do opportunists affect the Lord? What of those who associate common things with holy events and remembrances? Our text will provide us some insights into these matters. Here we will see the Divine nature reacting to flesh and its ways, particularly when they are exhibited in a place associated with the name of the Lord. Keep in mind that Jesus is entering into the appointed hour, when He will lay down His life a ransom for many. Along the path that leads to the cross many hindering obstacles are strewn – cast there to impede His predestined journey. He does not walk around these obstacles, but confronts them in wisdom and without in any way delaying being “obedient unto death, even the death of the cross.” In Him the nature of spiritual life is revealed. It is determined, yet versatile. It is consistent, yet deals with circumstances without any form of compromise. Truth and those who embrace it are unwavering, uncompromising, and in strict harmony with ultimate reality.
JESUS ENTERS INTO JERUSALEM
“ Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple.”
HE BEGAN TO CAST THEM OUT. Matthew says Jesus “went into the Temple of God” (Matt 21:12) – a place set apart for God and the activities pertaining to Him. Now Jesus is acting upon what He had seen on the previous day, when He “looked round about on all things” (verse 11). Jesus does judge, for the Father has “committed all judgment unto the Son” (John 5:22). That judgment is not confined to the day of judgment, but started the moment Jesus began His ministry. Judgment will be finalized on the last day, but Divine assessment is going on until then. Our text is a case in point. Jesus once said, “as I hear, I judge: and My judgment is just” (John 5:30). Therefore, when Jesus entered the Temple and found it polluted with both people and things, He immediately began cleansing it.
He started His ministry by cleansing the Temple. That cleansing was also at the time of the Passover. Of that occasion it is written that He “ found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 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' money, and overthrew the tables” (John 2:14-15). Now, at the close of His ministry, He again cleanses the Temple, purging defiling influences from it.
WHAT WAS INVOLVED. This cleansing was thorough. Those who were selling were “cast out,” driven out, or expelled – an act of violence. He would not allow them to sell any longer in the Temple, but forcibly drove them out.
Those who were buying were also driven from the Temple. The sacrifices they offered were to be selected from their own possessions, not conveniently purchased when they arrived at the Temple. There was no doubt dishonesty among the merchants, whose prices were out of order. There may well have been dishonesty among the buyers also. Doves, for example, were acceptable sacrifices for those who were poor (Lev 5:7). The convenience of the occasion may very well have tempted some to offer doves when they should have offered a lamb. At any rate, those who were buying were driven out with those who were selling.
The moneychangers were also driven out. These were also offering a convenience to the people, and no doubt robbing them in the process. Every Israelite was required to give a half-shekel to the Temple – “the shekel of the sanctuary” (Ex 30:12; Lev 27:25; Num 3:47). The “moneychangers” would conveniently convert regular currency to this coinage. It all looked very convenient – but Jesus drove them out of the Temple, and overthrew their tables, spilling their money on the floor. He did the same the first time He purged the Temple. It is written that He “poured out the changers' money, and overthrew the tables” (John 2:15). The “moneychangers” also could convert the coins of those who were there from other parts of the world. Later, on the day of Pentecost, some of these very people would be described as “Jews, devout men, out of every nation under heaven” (Acts 2:5). On this occasion, however, they would find out that the Temple of God was not the place to do such business.
Those who sold doves were also driven out. Jesus not only drove the dove-sellers out of the Temple, but overthrew their “seats,” or benches NIV as well. Keep in mind, this did not take place in the Temple proper, but in some of its outer courts. Yet, Jesus will clarify that what was around the Temple was actually a part of it, and was to be so regarded.
In my opinion, were an event of this type to take place today, it would be highly criticized. Imagine, for example, the reaction of Jesus to the selling of entertainment materials within a structure devoted the service of God.
HE WOULD NOT LET THEM. Mark is the only writer who informs us of one other action of Jesus at this time. “And would not suffer that any man should carry any vessel through the temple” (11:16). Referring to the word “vessel,” other versions read “wares,” NKJV “goods,” NASB “merchandise,” NIV “anything,” NRSV “package,” DARBY “a jar,” IE and “household equipment.” AMPLIFIED The word used here is a general word, and can refer to a jar, utensil, implement, or some other tool. In general, here it refers to anything unrelated to the things for which the Temple was intended. In other words, people were using the Temple for a thoroughfare, milling about just as though it was nothing more than a common meeting place. Jesus would not allow it.
Is it remotely possible that Jesus was merely honoring a Jewish custom, or some tradition of the elders? Who would be foolish enough to affirm such nonsense! This was a reaction of the spirit of Jesus, and the words attending His action will confirm this is the case. This is the Jesus that is largely unknown in an entertainment crazed church – but it is the real Jesus, and He is the One who is going to judge the world in righteousness. This text can greatly assist us in assessing our own conduct in more focused environments.
AN EXAMPLE OF THE TEACHING OF JESUS
“ 17 And He taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.”
HE TAUGHT. Matthew and Luke record that Jesus spoke – “and said unto them,” and “saying unto them” (Matt 21:13; Lk 19:46). Mark says he “taught” – i.e. imparted knowledge and instilled doctrine, for that is what it means to teach. Teaching includes the idea of expounding or explaining. That is, there was something to be learned from this incident. It could be correlated with the revelation of God. There had actually been a violation of the will of the Lord. Something was done that was in contradiction of the Divine nature.
Amidst what probably appeared to be a rather disruptive environment, Jesus took occasion to teach. These words were not spoken after he had driven the offenders out, for the words He now speaks are addressed to them in particular, and the others in general.
IT IS WRITTEN. Jesus takes the people to the Scriptures, which are the articulation of the mind and purpose of the Lord. He does not refer to the writings of Grecian philosophers, Roman emperors, or other worldly writings. It is taken for granted that He is referring to the Scriptures – Moses and the Prophets. Jesus referred to what was “written” four times When He was tempted by the devil for forty days (Matt 4:4,6,7,10). In His teaching, He repeatedly referred to what was “written” (Matt 11:10; 26:24,31; Mk 7:6; 9:12,13; 14:21,27; Lk 10:26; 18:31; 20:17; 21:22; 22:37; 24:44,46; John 6:45; 8:17; 10:34; 15:25). Jesus never appealed to statistics, trends, or the observations of worldly men to make His words more firm. He rather appealed to the Word of God – what was written. In so doing, He fulfilled the word of Isaiah, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa 8:20). Those who would be preachers and teachers must follow the Master in this regard. What they affirm must be supported by some specific word of Scripture.
MY HOUSE SHALL BE CALLED. Matthew records, “My house shall be called the house of prayer” (Matt 21:13). Luke reads, “My house is the house of prayer” (Lk 19:46). Here Jesus quotes from the prophet Isaiah: “Even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt offerings and their sacrifices shall be accepted upon Mine altar; for Mine house shall be called an house of prayer for all people” (Isa 56:7). That word was spoken to certain eunuchs who kept God’s sabbaths, chose the things that pleased Him, and took hold of His covenant (56:4). Because of this, God said He would give them a place and a name in His house. He would bring them to His holy mountain and “make them joyful” in His “house of prayer” (Isa 56:5-7). As you can see, the prophecy includes the idea of “IS the house of prayer” as well as “SHALL BE called the house of prayer.” the present tense (“is”) is seen in the words “My house of prayer.” The future tense (“shall”) is seen in the fact that it would become the house of prayer “for all people.”
It is not coincidence that Jesus related what the people were doing with Isaiah’s prophecy, for the prophet continued, “Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter” (Isa 56:11). Thus, in the context of a house devoted to prayer, the rulers of the people were seeking their own personal and worldly gain!
It should not be difficult to see that this is also happening in our time. Men are profiting from religion, just as surely as those ancient merchants were capitalizing on the events associated with the Passover. What is more, a religious culture has been spawned by a lack of the love of the truth that lends itself to making such men wealthy. Let no one doubt that Jesus remains “the same yesterday, and today, and for ever” (Heb 13:8).
A DEN OF THIEVES. All of the synoptic gospels use this phrase: “ye have made it a den of thieves” (Mk 11:17; Matt 21:13; Lk 19:46). Other versions read, “a robber’s den,” NASB “a den of robbers,” NIV “a hole of thieves,” BBE “a gathering place for thieves,” GWN “a bandit’s den,” NJB “a hiding place for thieves,” IE and “a hideout for bandits.” ISV What normally was done in sequestered and hidden places was now being done in the Temple. That area had become known as a gathering place for the exploiters. It is written, “holiness becometh Thine house” (Psa 93:5). However, amidst Jewish leaders who drew nigh to the Lord with their mouths, yet whose hearts were far from Him (Matt 15:8), religion had become the context for money-making and exploitation. Jesus said, however, that they were robbers, not merchants! They were taking from the people, and doing so in the very house where God Himself was the preeminent One.
It does not require an unusual amount of discernment to see that this very situation has been reproduced in our day. Christianity has become the seed-bed for merchandising and making money. Careers, institutions, financial empires, and the massing of great wealth is now associated with Christian ministries. If anyone wonders how all of this is viewed by the exalted Christ, this text should clarify the issue. Anything that is a citadel for robbers cannot be good.
THE REACTION OF CHRIST’S ENEMIES
“ 18 And the scribes and chief priests heard it, and sought how they might destroy Him: for they feared Him, because all the people was astonished at His doctrine. 19 And when even was come, He went out of the city.”
THE SCRIBES AND THE CHIEF PRIESTS. Here we have the chief men in the Jewish community. The scribes were the handlers of Scripture, and were noted for teaching the people (Mk 1:22). The chief priests were the experts in approaching the Lord and carrying out His will. Yet, with all of their seeming expertise, this practice had arisen, and they had not opposed it. Now, they have witnessed the reaction of “God manifest in the flesh” (1 Tim 3:16) to a practice to which they had grown accustomed. They had allowed this merchandising to go on in the Temple courts, and had done so with their Bibles in their hands while engaging in the ceremonies it commanded. How will they respond to this display of Divine indignation?
THEY SOUGHT TO DESTROY HIM. These men viewed Jesus as disruptive, undesirable, and to be removed. They were not thinking in terms of merely getting Him out of the Temple, but were seeking a way to kill Him. This was not the first time they had such notions. At the very beginning of Christ’s ministry, the Pharisees had joined with the Herodians, seeking to do the same thing (Mk 3:6). Now, the scribes and chief priests join the opposition, also seeking to kill Him.
Remember, it is just four days until Jesus will actually be delivered up to be crucified. That is precisely why all of these ideas are flooding the minds of His enemies. Unknown to them, they will be carrying out the “determinate counsel and foreknowledge of God” (Acts 2:23), and will be condemned for doing so. Until this time, every effort to get rid of Jesus, change His focus, or neutralize His influence has utterly failed. This was because His hour had not yet come (John 2:4; 7:6,30; 8:20). However, before this visitation to Jerusalem has concluded, Jesus will confess, “The hour is come, that the Son of man should be glorified” (John 12:23).
What is happening is that God is so orchestrating the events that Christ’s enemies will become more bold and aggressive. Their hatred will boil over and become uncontrollable in order that God’s determined purpose may be fulfilled.
THEY FEARED HIM. These men were actually afraid of Jesus. His presence threatened their careers, and they knew it. John said they reasoned, “If we let Him thus alone, all men will believe on Him: and the Romans shall come and take away both our place and nation” (John 11:48). That is how the real Jesus influences those who attempt to turn religion to their own personal gain. They sense that their position is in danger when Jesus is at hand.
ALL THE PEOPLE WERE ASTONISHED. Their fear of Jesus was also “because” of the people. That is, the people were hanging on His words, and were flocking out to hear Him. They would no doubt defend Jesus if their leaders attempted to forcibly remove Him from their presence. From the very first of His ministry the people were “astonished at His doctrine” (Mk 1:22; Matt 7:28; Lk 4:22; John 7:46). Once the people had heard Jesus, they could not view the scribes as superior teachers. The excellence of the Master revealed the mediocrity of the scribes. His light revealed how ignorant they were, knowing neither the Scriptures nor the power of God (Mk 12:24).
In view of these hindering circumstances, Luke records that Christ’s enemies “could not find what they might do: for all the people were very attentive to Him” (Lk 19:48). Their designs were utterly frustrated at this time. They were like a man trying to fight with broken arms and puny weapons. They could not fulfill their will because it was not a time when that could be done. All of this will change in just three days. It will appear as though circumstances will be so altered that they will be able to kill Jesus, and do so with no resistence from the people. Of course, that was only because they would be doing what God’s “hand” and “counsel determined before to be done” (Acts 4:28).
The same principle that is at work here applies to the sons of God. When they are doing the will of the Lord, what they have been given to do cannot be stopped by men. On one occasion, when certain enemies appeared to be gaining the upper hand against Paul, Jesus appeared to him with a word of comfort. “Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:9-10). The Lord Jesus was protecting Paul “in the presence of His enemies.”
HE WENT OUT OF THE CITY. Jesus remained in the Temple all day, and did so without any interruption by His enemies. In fact, Matthew records, “And the blind and the lame came to Him in the temple; and He healed them” (Mat 21:14). When the evening arrived He simply “went out of the city.” No enemies were lying in wait for Him. No attempt was made to arrest Him. He was in control of the situation, and no man was able to restrain Him or challenge Him by saying “What doest thou?” (Dan 4:35). This was nothing less than a revelation of the God of heaven, before whom all men are utterly powerless.