Navarre Bible Commentary:Feast, Dedication of Lateran Basilica

The Merchants Chased from the Temple by James Tissot

Ad Majorem Dei Gloriam

Saturday, November 9, 2013

Feast, Dedication of Lateran Basilica

John 2:13-22

Cleansing of the temple—Christ, God’s new temple

13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers at their business. 15 And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; you shall not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for thy house will consume me.” 18 The Jews then said to him, “What sign have you to show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he spoke of the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.

Cited in the Catechism:  In promulgating the Catechism of the Catholic Church, Blessed John Paul II explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum). Passages from this Gospel reading are cited in the Catechism paragraph 575, 583, 584, 586, 994.

Commentary

2:13. “The Passover of the Jews”: this is the most important religious feast for the people of the Old Testament, the prefiguring of the Christian Easter (cf. the note on Mt 26:2). The Jewish Passover was celebrated on the fourteenth day of the month of Nisan and was followed by the festival week of the Azymes (unleavened bread). According to the Law of Moses, on those days every male Israelite had to “appear before the Lord God” (Ex 34:23; Deut 16:16)—hence the pious custom of making a pilgrimage to the temple of Jerusalem for these days, hence the crowd and all the vendors to supply the needs of the pilgrims; this trading gave rise to abuses.

“Jesus went up to Jerusalem”: by doing this Jesus publicly shows that he observes the Law of God. But, as we shall soon see, he goes to the temple as the Only-begotten Son who must ensure that all due decorum is observed in the House of the Father: “And from thenceforth Jesus, the Anointed of God, always begins by reforming abuses and purifying from sin; both when he visits his Church, and when he visits the Christian soul” (Origen, Hom. on St John, 1).

2:14–15. Every Israelite had to offer as a passover sacrifice an ox or a sheep, if he was wealthy; or two turtledoves or two pigeons if he was not (Lev 5:7). In addition he had to pay a half shekel every year, if he was twenty or over. The half shekel, which was the equivalent of a day’s pay of a worker, was a special coin also called temple money (cf. Ex 30:13); other coins in circulation (denarii, drachmas etc.) were considered impure because they bore the image of pagan rulers. During the Passover, because of the extra crowd, the outer courtyard of the temple, the court of the Gentiles, was full of traders, money-changers etc., and inevitably this meant noise, shouting, bellowing, manure etc. Prophets had already fulminated against these abuses, which grew up with the tacit permission of the temple authorities, who made money by permitting trading. Cf. the notes on Mt 21:12–13 and Mk 11:15–18.

2:16–17. “Zeal for thy house will consume me”—a quotation from Psalm 69:9. Jesus has just made a most significant assertion: “You shall not make my Father’s house a house of trade.” By calling God his Father and acting so energetically, he is proclaiming he is the Messiah, the Son of God. Jesus’ zeal for his Father’s glory did not escape the attention of his disciples who realized that what he did fulfilled the words of Psalm 69.

2:18–22. The temple of Jerusalem, which had replaced the previous sanctuary which the Israelites carried around in the wilderness, was the place selected by God during the Old Covenant to express his presence to the people in a special way. But this was only an imperfect anticipation or prefiguring of the full expression of his presence among men—the Word of God became man. Jesus, in whom “the whole fulness of deity dwells bodily” (Col 2:9), is the full presence of God here on earth and, therefore, the true temple of God. Jesus identifies the temple of Jerusalem with his own body, and by so doing refers to one of the most profound truths about himself—the Incarnation. After the ascension of the Lord into heaven this real and very special presence of God among men is continued in the sacrament of the Blessed Eucharist.

Christ’s words and actions as he expels the traders from the temple clearly show that he is the Messiah foretold by the prophets. That is why some Jews approach him and ask him to give a sign of his power (cf. Mt 16:1; Mk 8:11; Lk 11:29). Jesus’ reply (v. 19), whose meaning remains obscure until his resurrection, the Jewish authorities try to turn into an attack on the temple—which merits the death penalty (Mt 26:61; Mk 14:58; cf. Jer 26:4ff); later they will taunt him with it when he is suffering on the cross (Mt 27:40; Mk 15:29) and later still in their case against St Stephen before the Sanhedrin they will claim to have heard him repeat it (Acts 6:14).

There was nothing derogatory in what Jesus said, contrary to what false witnesses made out. The miracle he offers them, which he calls “the sign of Jonah” (cf. Mt 16:4), will be his own resurrection on the third day. Jesus is using a metaphor, as if to say: Do you see this temple? Well, imagine if it were destroyed, would it not be a great miracle to rebuild it in three days? That is what I will do for you as a sign. For you will destroy my body, which is the true temple, and I will rise again on the third day.

No one understood what he was saying. Jews and disciples alike thought he was speaking about rebuilding the temple which Herod the Great had begun to construct in 19–20 bc. Later on the disciples grasped what he really meant.

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

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