Jesus the Christ. James Edward Talmage

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unknown. On this occasion Jesus tarried but a few days at Capernaum; for the time of the annual Passover was near, and in compliance with Jewish law and custom He went up to Jerusalem.

      The synoptic Gospels,346 which are primarily devoted to the labors of Christ in Galilee, contain no mention of His attendance at the paschal festival between His twelfth year and the time of His death; to John alone are we indebted for the record of this visit at the beginning of Christ's public ministry. It is not improbable that Jesus had been present at other Passovers during the eighteen years over which the evangelists pass in complete and reverent silence; but at any or all such earlier visits, He, not being thirty years old, could not have assumed the right or privilege of a teacher without contravening established customs.347 It is worth our attention to note that on this, the first recorded appearance of Jesus in the temple subsequent to His visit as a Boy, He should resume His "Father's business" where He had before been engaged. It was in His Father's service that He had been found in discussion with the doctors of the law,348 and in His Father's cause He was impelled to action on this later occasion.

      The multitudinous and mixed attendance at the Passover celebration has already received passing mention;349 some of the unseemly customs that prevailed are to be held in mind. The law of Moses had been supplemented by a cumulative array of rules, and the rigidly enforced requirements as to sacrifices and tribute had given rise to a system of sale and barter within the sacred precincts of the House of the Lord. In the outer courts were stalls of oxen, pens of sheep, cages of doves and pigeons; and the ceremonial fitness of these sacrificial victims was cried aloud by the sellers, and charged for in full measure. It was the custom also to pay the yearly poll tribute of the sanctuary at this season—the ransom offering required of every male in Israel, and amounting to half a shekel350 for each, irrespective of his relative poverty or wealth. This was to be paid "after the shekel of the sanctuary," which limitation, as rabbis had ruled, meant payment in temple coin. Ordinary money, varieties of which bore effigies and inscriptions of heathen import, was not acceptable, and as a result, money-changers plied a thriving trade on the temple grounds.

      Righteously indignant at what He beheld, zealous for the sanctity of His Father's House, Jesus essayed to clear the place;351 and, pausing not for argument in words, He promptly applied physical force almost approaching violence—the one form of figurative language that those corrupt barterers for pelf could best understand. Hastily improvizing a whip of small cords, He laid about Him on every side, liberating and driving out sheep, oxen, and human traffickers, upsetting the tables of the exchangers and pouring out their heterogeneous accumulations of coin. With tender regard for the imprisoned and helpless birds He refrained from assaulting their cages; but to their owners He said: "Take these things hence;" and to all the greedy traders He thundered forth a command that made them quail: "Make not my Father's house an house of merchandise." His disciples saw in the incident a realization of the psalmist's line: "The zeal of thine house hath eaten me up."352

      The Jews, by which term we mean the priestly officials and rulers of the people, dared not protest this vigorous action on the ground of unrighteousness; they, learned in the law, stood self-convicted of corruption, avarice, and of personal responsibility for the temple's defilement. That the sacred premises were in sore need of a cleansing they all knew; the one point upon which they dared to question the Cleanser was as to why He should thus take to Himself the doing of what was their duty. They practically submitted to His sweeping intervention, as that of one whose possible investiture of authority they might be yet compelled to acknowledge. Their tentative submission was based on fear, and that in turn upon their sin-convicted consciences. Christ prevailed over those haggling Jews by virtue of the eternal principle that right is mightier than wrong, and of the psychological fact that consciousness of guilt robs the culprit of valor when the imminence of just retribution is apparent to his soul.353 Yet, fearful lest He should prove to be a prophet with power, such as no living priest or rabbi even professed to be, they timidly asked for credentials of His authority—"What sign shewest thou unto us, seeing that thou doest these things?" Curtly, and with scant respect for this demand, so common to wicked and adulterous men,354 Jesus replied: "Destroy this temple and in three days I will raise it up."355

      Blinded by their own craft, unwilling to acknowledge the Lord's authority, yet fearful of the possibility that they were opposing one who had the right to act, the perturbed officials found in the words of Jesus reference to the imposing temple of masonry within whose walls they stood. They took courage; this strange Galilean, who openly flouted their authority, spoke irreverently of their temple, the visible expression of the profession they so proudly flaunted in words—that they were children of the covenant, worshipers of the true and living God, and hence superior to all heathen and pagan peoples. With seeming indignation they rejoined: "Forty and six years was this temple in building, and wilt thou rear it up in three days?"356 Though frustrated in their desire to arouse popular indignation against Jesus at this time, the Jews refused to forget or forgive His words. When afterward He stood an undefended prisoner, undergoing an illegal pretense of trial before a sin-impeached court, the blackest perjury uttered against Him was that of the false witnesses who testified: "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands."357 And while He hung in mortal suffering, the scoffers who passed by the cross wagged their heads and taunted the dying Christ with "Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross."358 Yet His words to the Jews who had demanded the credentials of a sign had no reference to the colossal Temple of Herod, but to the sanctuary of His own body, in which, more literally than in the man-built Holy of Holies, dwelt the ever living Spirit of the Eternal God. "The Father is in me" was His doctrine.359

      "He spake of the temple of His body," the real tabernacle of the Most High.360 This reference to the destruction of the temple of His body, and the renewal thereof after three days, is His first recorded prediction relating to His appointed death and resurrection. Even the disciples did not comprehend the profound meaning of His words until after His resurrection from the dead; then they remembered and understood. The priestly Jews were not as dense as they appeared to be, for we find them coming to Pilate while the body of the crucified Christ lay in the tomb, saying: "Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again."361 Though we have many records of Christ having said that He would die and on the third day would rise again, the plainest of such declarations were made to the apostles rather than openly to the public. The Jews who waited upon Pilate almost certainly had in mind the utterance of Jesus when they had stood, nonplussed before Him, at the clearing of the temple courts.362

      Such an accomplishment as that of defying priestly usage and clearing the temple purlieus by force could not fail to impress, with varied effect, the people in attendance at the feast; and they, returning to their homes in distant and widely separated provinces, would spread the fame of the courageous Galilean Prophet. Many in Jerusalem believed on Him at the time, mainly because they were attracted by the miracles He wrought; but He refused to "commit himself unto them," realizing the insecure foundation of their professions. Popular adulation was foreign to His purpose; He wanted no motley following, but would gather around Him such as received the testimony of His Messiahship from the Father. "He knew all men, and needed not that any should testify of man: for he knew what was in man."

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