The cleansing of the Temple
Posted: Sat Sep 22, 2018 10:10 pm
The cleansing of the Temple
The Mount of Olives is spoken of in Zechariah 14:4, contained in the surrounding verses are some eschatological events including the return of the Most High [Zechariah 14:5] and the nations being judged [Zechariah 14:12-15] and the nations observing the Feast of Tabernacles [Zechariah 14:16-19].
The only other place that the Mount of Olives is spoken of is in 2 Samuel 15:30, in second Samuel David ascends up the Mount of Olives and whilst he 'passed on a little from the top' [2 Samuel 16:1] he is met by Ziba who then gives him, amongst other things, two asses [2 Samuel 16:2].
Given that these are the only two places in the Tanach that make reference to the Mount of Olives it may be significant that the Gospels speak of the Mount of Olives in association with the approach to Jerusalem on two asses, the cleansing of the Temple and end time events [Matthew 21:1, Mark 11:1, Luke 19:29, Matthew 24:3].
As the Mount of Olives is connected to an expectation concerning the Feast of Tabernacles [Zechariah 14:4, Zechariah 14:16-19], this may help us understand the curious response of the crowd when they welcome Yeshua in Matthew 21.
In Matthew 21 the crowd cut branches from the trees and spread them in the way and they cried out hosanna [Matthew 21:8-9]. These acts seems to be associated with the Feast of Tabernacles. Given that we have a reference to the Mount of Olives [Matthew 21:1], there is then a direct association with the Prophet Zechariah in Matthew 21:5 through a citation of Zechariah 9:9. The citation of which would not only bring to mind the promised Davidic King but the deliverance the Most High would bring and subsequently the additional eschatological events spoken of in chapter 14 of Zechariah. As the Mount of Olives is also connected to David and two asses in 2 Samuel 16 this may further reinforce the significance of the usage of two asses in the Matthew 21:7 and the subsequent cries of 'son of David' [Matthew 21:9] forging another link between the usage of Zechariah 9:9 in Matthew 21:5 and the reference to the Mount of Olives in Matthew 21:1.
Given this contextual backdrop with the incoming King the crowd cut down branches and begin to cry out 'save us' [i.e. hosanna]. In Mishnah Sukkah 4:5 it relates a tradition from the first century concerning the Feast of Tabernacles where willow branches would be gathered and brought to the altar and would be accompanied with the words `we beseech thee, O Lord, save now, we beseech thee, O Lord, make us now to prosper`. Given that the Mount of Olives in Zechariah would have been associated with the Feast of Tabernacles and the coming of the Most High and the deliverance from the nations it would then become understandable why in response to Yeshua riding in on a ass [thus recalling the Prophecy in Zechariah 9:9] the crowd act as though it was the time of the Feast of Tabernacles.
In the time of the Maccabees the Feast of Tabernacles is also associated with the cleansing of the Temple. In 2 Maccabees 10:6, after the Temple was cleansed, the people observed an eight day festival 'as in the Feast of Tabernacles' where they 'bare branches, and fair boughs, and palms also and sang Psalms' [2 Maccabees 10:7]. Even though it was not the time of Tabernacles the people acted as though it were, and so, again, noting the Prophetic significance of Zechariah 9:9 and the closeness to the Mount Olives the people seem to be associating Yeshua to the eschatological events in Zechariah 14 and within this contextual backdrop we have an interesting response by Yeshua.
In the Gospel of John we also have another allusion to Zechariah 14 within the account of the cleansing of the Temple. In John 2:16 Yeshua reprimands those in the Temple and tells them not to make His Fathers House a House of merchandise. As there are already indications of a Tabernacles connection in the other Gospels this also seems to be a reference to Zechariah 14.
In Zechariah 14:21 it looks forward to a Day when 'there should not be a trader in the House of YHWH of Hosts any more' and the Targum of Zechariah also interprets it to mean there will not be 'someone carrying on trade'. By casting out the merchants from the Temple Yeshua is calling to mind the eschatological hopes of Zechariah 14:21. The nations in that Day will be observing the Feast of Tabernacles and serving the King [Zechariah 14:16-19], which leads us to the expectation that the Prophet Isaiah gives in Isaiah 56:7.
In Isaiah 56:7 the Prophet looks forward to the Day when the House of YHWH 'shall be called a House of prayer for all nations'. Just as the Prophet Zechariah looks forward to the Day when the nations come and observe the Feast of Tabernacles and worship the Most High the Prophet Isaiah also connects the nations not only to the Temple but also to the observance of the shabbat [Isaiah 56:6].
By cleansing the Temple of its merchants Yeshua is indicating the in-breaking of the time when the nations will turn from their own idols and worship the Most High, and by citing Isaiah 56:7 [Matthew 21:13] the time when the Temple becomes a House of prayer for all nations in accordance with the Hope of the Prophets.
The Mount of Olives is spoken of in Zechariah 14:4, contained in the surrounding verses are some eschatological events including the return of the Most High [Zechariah 14:5] and the nations being judged [Zechariah 14:12-15] and the nations observing the Feast of Tabernacles [Zechariah 14:16-19].
The only other place that the Mount of Olives is spoken of is in 2 Samuel 15:30, in second Samuel David ascends up the Mount of Olives and whilst he 'passed on a little from the top' [2 Samuel 16:1] he is met by Ziba who then gives him, amongst other things, two asses [2 Samuel 16:2].
Given that these are the only two places in the Tanach that make reference to the Mount of Olives it may be significant that the Gospels speak of the Mount of Olives in association with the approach to Jerusalem on two asses, the cleansing of the Temple and end time events [Matthew 21:1, Mark 11:1, Luke 19:29, Matthew 24:3].
As the Mount of Olives is connected to an expectation concerning the Feast of Tabernacles [Zechariah 14:4, Zechariah 14:16-19], this may help us understand the curious response of the crowd when they welcome Yeshua in Matthew 21.
In Matthew 21 the crowd cut branches from the trees and spread them in the way and they cried out hosanna [Matthew 21:8-9]. These acts seems to be associated with the Feast of Tabernacles. Given that we have a reference to the Mount of Olives [Matthew 21:1], there is then a direct association with the Prophet Zechariah in Matthew 21:5 through a citation of Zechariah 9:9. The citation of which would not only bring to mind the promised Davidic King but the deliverance the Most High would bring and subsequently the additional eschatological events spoken of in chapter 14 of Zechariah. As the Mount of Olives is also connected to David and two asses in 2 Samuel 16 this may further reinforce the significance of the usage of two asses in the Matthew 21:7 and the subsequent cries of 'son of David' [Matthew 21:9] forging another link between the usage of Zechariah 9:9 in Matthew 21:5 and the reference to the Mount of Olives in Matthew 21:1.
Given this contextual backdrop with the incoming King the crowd cut down branches and begin to cry out 'save us' [i.e. hosanna]. In Mishnah Sukkah 4:5 it relates a tradition from the first century concerning the Feast of Tabernacles where willow branches would be gathered and brought to the altar and would be accompanied with the words `we beseech thee, O Lord, save now, we beseech thee, O Lord, make us now to prosper`. Given that the Mount of Olives in Zechariah would have been associated with the Feast of Tabernacles and the coming of the Most High and the deliverance from the nations it would then become understandable why in response to Yeshua riding in on a ass [thus recalling the Prophecy in Zechariah 9:9] the crowd act as though it was the time of the Feast of Tabernacles.
In the time of the Maccabees the Feast of Tabernacles is also associated with the cleansing of the Temple. In 2 Maccabees 10:6, after the Temple was cleansed, the people observed an eight day festival 'as in the Feast of Tabernacles' where they 'bare branches, and fair boughs, and palms also and sang Psalms' [2 Maccabees 10:7]. Even though it was not the time of Tabernacles the people acted as though it were, and so, again, noting the Prophetic significance of Zechariah 9:9 and the closeness to the Mount Olives the people seem to be associating Yeshua to the eschatological events in Zechariah 14 and within this contextual backdrop we have an interesting response by Yeshua.
In the Gospel of John we also have another allusion to Zechariah 14 within the account of the cleansing of the Temple. In John 2:16 Yeshua reprimands those in the Temple and tells them not to make His Fathers House a House of merchandise. As there are already indications of a Tabernacles connection in the other Gospels this also seems to be a reference to Zechariah 14.
In Zechariah 14:21 it looks forward to a Day when 'there should not be a trader in the House of YHWH of Hosts any more' and the Targum of Zechariah also interprets it to mean there will not be 'someone carrying on trade'. By casting out the merchants from the Temple Yeshua is calling to mind the eschatological hopes of Zechariah 14:21. The nations in that Day will be observing the Feast of Tabernacles and serving the King [Zechariah 14:16-19], which leads us to the expectation that the Prophet Isaiah gives in Isaiah 56:7.
In Isaiah 56:7 the Prophet looks forward to the Day when the House of YHWH 'shall be called a House of prayer for all nations'. Just as the Prophet Zechariah looks forward to the Day when the nations come and observe the Feast of Tabernacles and worship the Most High the Prophet Isaiah also connects the nations not only to the Temple but also to the observance of the shabbat [Isaiah 56:6].
By cleansing the Temple of its merchants Yeshua is indicating the in-breaking of the time when the nations will turn from their own idols and worship the Most High, and by citing Isaiah 56:7 [Matthew 21:13] the time when the Temple becomes a House of prayer for all nations in accordance with the Hope of the Prophets.