The Purging of the Temple

Organized religion should be a force for unity, not a source of conflict and distrust. The fact
that Jesus challenged the abuses of religion (Mt 7:15-20; 23:27) explains his appeal as an antiEstablishment figure.

But he did introduce conflict by claiming to speak as God's Son!

John brought forth God's witnesses: the OT (Jn 1:45; 5:39,46,47; 8:56), John the Baptist (1:68,15,19-36; 3:25-30; 5:33-36), the common people (4:29,39; 9:13-33,38; 11:27; 12:9,17), the
apostles (1:41-46,49; 15:27; 17:20; 20:24,25,28), Jesus's own works (2:11,23; 5:36; 9:3,31-33;
10:25,37,38; 11:4,42,45; 14:11; 20:30,31), words (3:11,32; 8:13,14,38; 6:35,48,51; 8:12; 9:5;
10:7,11,14; 11:25; 14:6; 15:1) and God Himself (8:18,50,54; 14:8-11,26).

Matthew produced his baptismal account (Mt 3:17). The question of WHEN Jesus became
God's Son was mishandled at the Nicene Council: scribd.com/doc/286811256.

While some believed in him (Jn 1:7,12; 2:11,22; 3:16,18; 5:24; 9:35-38; 11:25-27,40; 13:19;
16:27,30; 17:8; 20:8, 29,31), their leaders cavilled at his example, teaching and claims
(1:10,11; 3:11; 4:48; 5:43; 6:36,64,66; 12:37,47,48; 15:19,24).

The reasons were as follows: hatred of the truth (Jn 3:19-21; 8:43-47; 18:37); seeking one
another's approval, not God's (5:44); Satanic blindness and worldliness (6:37,44,65; 8:43-47;
9:39-41; 12:37-40; 15:18-25).

Listen to A.W. Pink's sermon, "Christ Despised?", on youtube.com/watch?v=SYzVfWaeLR8.

The illustration shows Jesus purging the temple. To the priests who intervened he foretold his
death and resurrection: "Destroy this temple, and in three days I will raise it up" (Jn 2:19).

The historicity of the resurrection is well argued here: youtube.com/watch?v=vRTUrvTTRAQ

Sin had concentrated all its venom in the crucifixion of Jesus. When the reality was grasped at
Pentecost (Ac 2:22-41) that God in Christ was declaring an end to sin's control over their lives
(Rm 8:3; Heb 9:26) by the same token that exalted His redemptive love and righteousness by
resisting it to the utmost, it worked such a transformation that they assented to God's judgment
of sin and condemned it not as an abstract principle - as in Calvin's forensic atonement
[scribd.com/doc/266769678] - but as an internal reality to be delivered from (Nb 21:4-9, cf. Jn

1:19; 3:13-16). This was God's plan (Is 53:5,6; 1 P 2:24).

The temple of his body was rebuilt. The edifice with its altars and priests should never have
risen again (1 Co 6:19).

The leaders had been guilty of bad faith in infringing the Messiah's right to recognition as
Israel's Redeemer (Jn 5:45-47).

In Paul's theology (Ep 2:9) this meaning of the term "bad faith" could also apply to those who
advocated penances as a means of earning forgiveness. Tertullian (c. 160-225) claimed that
penitential acts built up merit in God's sight, while Cyprian proposed that over-performers
could do penance for others (psychologically unsound!). We would be entering the realms of
abstraction if we spoke of Christ on the cross in the terms Cyprian proposed - but Anselm's
"satisfaction" terminology for the atonement, that the Reformers adapted, is not differentiated
from penance (read www.fromdeathtolife.org/mog/mog7b.html) - or from paganism
[vimeo.com/124438117].

"Why his agony and bloody sweat, his cross and passion, his death and burial, his resurrection
and ascension? Was it only to supply a sufficient portion of merit for those who neglected to
make a fund for themselves?" - Clarke's Commentary: Proverbs 16:6

Jesus carried out on our behalf not penance for sin, but God's sentence upon it, offering the
sacrifice of perfect virtue to offset it. By the reality of our identification with that (Is 35:8;
54:17; Rm 1:17; 3:24-26; 6:11; 10:3; 1 Co 1:30; 2 Co 5:21) his martyrdom reconciles us to
God, cleanses from guilt and breaks sin's fetters (Ep 1:7; Tt 2:11-15; 1 Jn 1:7-2:2).

It is a Narrow Way:
youtube.com/watch?v=Kz63tO82Aro&list=PL1epcltofkTES72egFc0LucWtADTeSL9l