INTERPRETIVE WORKING PAPER (IWP)
John 2:13–25 | Table Flipping Jesus in the Fourth Gospel
by Darrell Wolfe
Submitted in partial fulfillment of the requirements
for the course New Testament Introduction: New Testament Introduction
Professor Janette Ok
Monday, April 14, 2025
I - TABLE FLIPPING JESUS
JOHN 2:13–25
“The Passover
of the Jews was near, and Jesus went up to Jerusalem. In the temple he found
people selling cattle, sheep, and doves and the money changers seated at their
tables. Making a whip of cords, he drove all of them out of the temple, with
the sheep and the cattle. He also poured out the coins of the money changers
and overturned their tables. He told those who were selling the doves, “Take
these things out of here! Stop making my Father’s house a marketplace!” His
disciples remembered that it was written, “Zeal for your house will consume
me.” The Jews then said to him, “What sign can you show us for doing this?”
Jesus answered them, “Destroy this temple, and in three days I will raise it
up.” The Jews then said, “This temple has been under construction for forty-six
years, and will you raise it up in three days?” But he was speaking of the
temple of his body. After he was raised from the dead, his disciples remembered
that he had said this, and they believed the scripture and the word that Jesus had
spoken. When he was in Jerusalem during the Passover festival, many believed in
his name because they saw the signs that he was doing. But Jesus on his part
would not entrust himself to them, because he knew all people and needed no one
to testify about anyone, for he himself knew what was in everyone.” (John
2:13–25, NRSVue)[1]
OUTLINE of John 2:13–25 (NRSVue)
1.
Introduction and
Setting (v. 13–14)
a.
New Scene: Passover in
Jerusalem (v. 13)
b.
Upon arrival, merchants are
selling things at their tables (v. 14)
i.
Background Context Required
for Conflict: Tanakh and 2nd Temple Judaism.
2.
Jesus Flips Out (v.
15–16)
a.
Jesus ‘Flips Out’ (v. 15)
b.
Jesus Explains His Anger
(v. 16)
3.
Parenthetical
Authorial Interpretation (v. 17)
a.
Author inserts
interpretation for the reader (motive) (v. 17)
4.
Jesus’ Authority
Challenged (v. 18–20)
a.
Unidentified “Jews”
challenge his authority (v. 18)
b.
Jesus responds with a
cryptic response (which John’s author will payoff in a future section) (v. 19)
c.
Unidentified “Jews” scoff
at his cryptic response (v. 20)
5.
Parenthetical
Authorial Interpretation (v. 21)
a.
Author inserts
interpretation for the reader (the key to the cryptic response) (v. 21)
Note: This is parenthetical to the above section, and
not part of the conclusion
6.
Conclusion: Authorial
Interpretation with Hindsight (v. 22-25)
a.
Author inserts a final
interpretation for the reader (v. 22-25)
i.
Foreshadowing the end of
the gospel (v. 22)
ii.
Results of his actions,
many believe (v. 23)
iii.
Hesitance in Jesus to get
too close (Messianic Secret) (v. 24)
iv.
Omniscient Jesus (or at
least wisely cautious) (v. 25)
II - EXEGETICAL ISSUES
Boundaries
In the Fourth
Gospel (John), 2:12 ends with a conclusion for the previous pericope, v. 13
picks up with a new scene setting to start a new narrative entry. One could
argue that the pericope ends with v. 22 as the conclusion of the event.
However, the author continues the interpretive conclusion into v.25, and 3:1
begins a new narrative pericope with a new introduction. So, the data-driven
boundaries are 2:12-25.
Translations
The key to this
pericope is Jesus’ anger at the temple workers. The following translations
reflect a strong similarity in the migration of the Greek for this pericope
into English. While the synoptics use a different phrasing (“cave of robbers”),
the author of the Fourth Gospel is focused on turning the Sacred Space of
Yahweh’s temple into a common profit center, or business center.
·
“He told those who were selling the doves, “Take these things out of
here! Stop making my Father’s house a marketplace!”” (John 2:16, NRSVue)
·
“And to the ones selling the doves he said, “Take these things away from
here! Do not make my Father’s house a marketplace!”” (John 2:16, LEB)
·
“To those who sold the doves he said, “Take these things away from here!
Do not make my Father’s house a marketplace!”” (John 2:16, NET 2nd ed.)
·
“He said to the dove sellers, “Get these things out of here! Don’t make
my Father’s house a place of business.”” (John 2:16, CEB)
·
“And said unto them that sold doves, Take these things hence; make not
my Father’s house an house of merchandise.” (John 2:16, KJV 1900)
·
“and to the pigeon-sellers he said, “Get these things out of here! How
dare you turn my Father’s house into a market?”” (John 2:16, CJB)
·
“And he told those who sold the pigeons, “Take these things away; do not
make my Father’s house a house of trade.”” (John 2:16, ESV)
Keywords
·
Key Words: Temple and House,
Hebrew (בַּ֫יִת,
bayit) Greek (οἶκος, oikos)
has intricate ties to the Tanakh, specifically 2 Samuel 7 (David’s House /
Yahweh’s House), see discussion below.
·
Key Words: Marketplace
(Greek: ἐμπόριον, emporion). It is worth noting that the synoptics all use “den
of thieves” or “cave or robbers” for this in lieu of “Marketplace”, indicating
a different narrative goal or possibly a different oral tradition.
Authorship
Echevarría
points out that the gospels were all originally anonymous, being assigned
authorship as they were shared in early Jesus communities.[2] While
many attribute authorship either to the apostle John or John the Elder, deSilva
posits an interesting case for understanding the author as Lazurus.[3]
Whoever the Beloved Disciple was, his testimony has the feel of someone
intimately familiar with Jesus and with the life situation of the residence of
Israel before the temple was destroyed. Keener points out that the author of
this gospel is “noteworthy not for including the Greek translation but rather
for including the Semitic terms that are translated.”[4] Johannine
scholarship has begun to recognize the influence of E.P Sanders’ and Mark
Nanos’ work on Jesus within Judaism, reflecting that John’s gospel does not
“drift away from Judaism towards Greek patterns of thought” but rather “fits
within the variety of Jewish ideas about God found in the first century C.E.”[5]
Meanwhile, Tat Yu Lam demonstrated that the Gospel of John sits within the 2nd
Temple Judaism ecosystem as part of the “Temple Cleansing-Rebuilding Tradition”.[6] Lam’s
argument is to see larger themes within the cultural landscape as a framework
for understanding John’s Gospel within this tradition. When we see the
hyper-Jewishness of John’s Gospel, we cease to see his use of “the Jews” as a
racial slur against Jewish people in general, and instead we see this as an
internal debate between Jewish Jesus Followers and Jewish non-Jesus-Followers. When
we read the gospel within this framework interpretive options around the temple
cleansing theme become more apparent.
Related New Covenant texts (Intertextual - NT)
The author of
the Fourth Gospel is generally believed to have written long after the synoptics
were complete and circulating (circa 90 C.E.) and “incorporates earlier
traditions.”[7]
Rather than simply rehash the other gospels or oral traditions, John provides
new insights into the person of Jesus. There is an overlap and difference with
this event in the other gospels.[8]
Matthew presents the driving out of the money changers but provides other
details about the events, miracles, and children crying praises. Then he segues
into a retreat for the night and shows more events the next day in which the
challenges to his authority continue (Matt 21:1–46). Likewise, Mark provides
slightly different details in a different order of events (Mark 11:1–33). Luke
mentions the story, citing the “cave of robbers” line, but downplays the
physical events of Jesus’ actions, focusing instead on challenge to Jesus’
authority (Luke 19:28–47). Also, Luke makes it sound like these Jerusalem
temple trips were a daily occurrence for a season, each night retreating to
home base (Luke 20:1). Blum says that the synoptics including this event at the
end of Jesus’ public ministry means there were two separate cleansing events,
citing some dissimilarities in the details. [9] The
radical nature of the cleansing event makes it unlikely to have occurred twice.
If the historicity of the event is assumed, it is far more likely the synoptics
got the timing correct, as a culmination event leading to the temple leadership
seeking the death of Jesus as he interrupted their center of power in such a
dramatic way. It is far more likely, given the various narrative and stylistic
choices for the author of the Fourth Gospel, and the likely Socio-Historical
contexts, that the author placed the story here to set the tone of why Jesus’s
cleansing was important and to set the tone of his ministry, rather than a
strict adherence to details of history that is foreign to ancient biographers.
Internal (Intratextual) Literary Contexts
Brown
simplifies the Fourth Gospel into two books, “the book of signs” (chs. 1–12)
and “the book of glory” (chs. 13–21).[10]
David deSilva provides a brief overview of the structure of the fourth gospel
as a whole:
“Prologue: Jn 1:1–18
The “Book of Signs”: Jn 1:19–12:50: Jesus’ ministry to the
world
The “Book of Glory”: Jn 13:1–20:31
Jesus’ instructions to his followers: Jn 13:1–17:26
Passion and resurrection appearances and conclusion: Jn
18:1–20:31
Epilogue: Additional resurrection appearance and
conclusion: Jn 21:1–25”[11]
The
temple cleansing narrative is located at the front end of the Book of Signs,
demonstrating the meaning-centered view of the events surrounding Jesus’ life,
death, and resurrection. The placement at the front of the text provides a book
end to the moment where Jesus’ body is destroyed, and he raises from the dead
three day later, as he promised he would in the start of the narrative (John
2:19). This is a narrative literary move showing “meaning and moment of the
incarnate Word.”[12]
Gupta notes that some early interpreters considered John a “spiritual gospel”.[13]
Literary & Rhetorical (Intratextual)
Observations
The Tanakh
indicates that a Jewish currency (half-shekel) was to be paid to the
priests/temple as a “ransom” and to fund the temple activities (Exod 30:11-16).
For people to fulfill this Torah command in the 2nd Temple Period
under Greco-Roman occupation, “Roman money was changed into Jewish money to pay
the Temple tax.”[14]
Given that this type of activity is advocated in the Torah, or it is at least
an attempt to fulfill the Mitzvah of Torah, one then wonders why Jesus found it
so abhorrent. Commenting on this, Grassmick notes that it was the way in which
the half-shekel command was handled, casually turning the temple into a center
of commerce, that was at the root of Jesus’ anger.[15] This
speaks to debates and splits between Sadducees, Pharisees, Essenes, and the
Qumran sects.[16]
Jesus’s Way finds itself in conflict with each, though to differing levels.
Here in this pericope, the conflict is directed at the Sadducee handling of
Torah and Temple. Understanding this conflict gives us a deeper understanding
of the tension Jesus is addressing with his display of righteous anger.
Socio-Historical (Extratextual) Contexts
For the sake of
brevity, a full discussion of the Ancient Near East (ANE) and Tanakh concepts
of Sacred Space is omitted here, but this gives further background to the
discussion that follows regarding the 2nd Temple Period tensions
regarding the temple. This framework also provides additional context as to the
source of Jesus’ anger regarding the handling of Temple as Sacred Space. For
that background, see Jesus and the Forces of Death by Matthew Thiessen.[17] For
the more immediate context, we examine the current tensions between Jewish
sects regarding the handling of the temple, and how that played out after its
destruction.
The destruction
of the temple in 70 C.E. is a factor largely overlooked by some interpreters of
the New Testament.[18] By 85
C.E (though certainly before this), non-Jesus-follower Jews were purging their
synagogues of Jesus-follower Jews. This inside-baseball rivalry between the
Jewish sects led to questions about the legitimacy of each sides’ perspectives.
This becomes a “recurrent concern in John 9:22; 12:42; 16:2.”[19] The
author of the fourth gospel is writing this gospel after the destruction of the
temple and of Jerusalem, and the perspective of the author processing this
radical event must be considered when looking at the passage of Jesus cleansing
the temple. In this, the author justifies The Way of Rabbi Yeshua as legitimate
cleanser and ultimate representation of Torah, despite the devastating loss of
Judaism’s center of activity.
Throughout the
Tanakh there was a “longstanding tradition of Temple critique.”[20]
While the entire Tanakh could be seen as a commentary by the biblical redactors
against the long history of syncretism in Israel, this criticism reached a fever
pitch during the 2nd Temple period. Several sects divided over
issues of Torah observance, leading in one case to the cache of texts
discovered at Qumran (Dead Sea Scrolls). To understand the more immediate
history into which Jesus is stepping, we pull back briefly to look at the
events leading up to the current state of Temple affairs.
Antiochus IV
Epiphanes (175–164 B.C.E.) led a series of persecutions against the Jewish
anti-Hellenizers, which (among other things) included idol worship, cult-prostitutes,
and unclean-animal sacrifices in the Temple of Jerusalem (this is the action
referred to by author of Daniel as “the abomination that causes desolation”,
Dan 9:27; 11:31; 12:11). The Maccabean Revolt of 168-164 B.C.E. led to the restoration
and cleansing of the temple in 164 B.C.E., which Jewish communities worldwide
still celebrate as Hanukkah (rededication) to this day.
On one hand,
this temple cleansing was a huge win for the Jewish community in Jerusalem. On
the other hand, it led to a deep chasm in the life of various Jewish
communities, when the long-held Zadokite line of priests was ousted by the new
Hasmonaean priestly line. These events eventually led to the division of 2nd
Temple Judaism into multiple sects, of which the most well-known are the Sadducees
(primary caretakers of the Temple), Pharisees (involved in temple life, but
more involved in small local synagogues and day-to-day life of Jewish people),
and Essenes (a hyper purity group, less is known about them), and the Qumran/Dead
Sea sect that may or may not be related to the Essenes, but who considered
themselves separate from the Temple primarily due to its impurities. Skarsaune
also mentions a fact relevant here in relation to the opposition parties; the
“Sadducean chief priests, who denied the resurrection of the dead (Mt 22:23–33;
Acts 23:6–9)”.[21]
These were the ruling elite, and the primary source of Jesus’ opposition. While
the Pharisees had their disputes, many of their disputes with Jesus could be
seen as disputes within the same group, not outsiders. While he stands alone in
his own Halakhic tradition, Jesus is closest in scope to the Pharisees.
This history is
in the minds of all the hearers of Jesus’ words in the temple that day, and the
subsequent history is in the minds of John’s Jewish and Gentile audience,
especially in light of both the destruction of the temple in real space-time
and the synagogue cleansing activities of non-Jesus-follower Jews in the
aftermath.
The author of
the Fourth Gospel is writing this within a few years after the temple’s destruction
and placing Jesus’ temple cleansing activity just a decades before. Schiffman
and Potok note that when the Temple was destroyed and Jerusalem purged by the
Romans in 70 C.E., most of these groups were eliminated or at least lost their
base of operations. Of these, only the Pharisees were equipped to continue
existing and thriving without the temple or Jerusalem as their base of
operations.[22]
Likewise, Skarsaune posits that a subset of two sects of 2nd Temple
Judaism “were mentally prepared to cope with the new situation,”[23]
namely, the Pharisees and The Way of Rabbi Yeshua (Christ-Followers) were the
two groups most well situated to carry on.
Therefore,
placing this narrative at the front of his Gospel (whereas the synoptics place
it at the end of theirs (Luke 19:46, Mark 11:17, Matthew 21:13), sets the tone
of this gospel in a context where John’s audience is not only facing questions
about the legitimacy of a Jewish Messiah without the temple but also in light
of their expulsion from traditionally Jewish spaces (diaspora synagogues).
Author’s use of Sources (Intertextual - Tanakh,
Other NT Authors, Other contemporary works)
When
Jesus refers to the Temple as “my father’s house” (v. 16) and then refers to
his body as the temple (v. 19), he is drawing a long history of interpretation
regarding the interchangeable terms Temple and House. In my paper on 2 Samuel
7,[24] I
discussed the how the author of 2 Samuel uses the concept of “House” (Hebrew: בַּ֫יִת,
bayit) in multiple interwoven meanings. David wants to build Yahweh a structure
(temple/house) then Yahweh decides to build David a dynasty (house) and Yahweh
goes further to say that he will use David’s descendant to build himself a
house (both structure and dynasty). Throughout the Tanakh and into the 2nd
Temple Judaism literature, the hope was building for a descendant of David to
come and make things right.[25]/[26]
The author of
John ends his prologue with declarations that Jesus is the “Son of God” and
“King of Israel”, both kingly declarations that draw upon the wider Messianic
hope that builds on the promise of a son of David, that would eventually be the
culmination of the physical and dynastic “House” for Yahweh, as promised to
David in 2 Samuel 7. In these images, the author of the Fourth Gospel is
weaving Jewish and Greek expectations. The author’s use of “Zeal for your house
will consume me” (v. 17) is a reference to a Psalm written from David’s
perspective, reflecting on this House/Temple/Dynasty promise, “It is for
your sake that I have borne reproach, that shame has covered my face. I have
become a stranger to my kindred, an alien to my mother’s children. It is zeal
for your house that has consumed me; the insults of those who insult you have
fallen on me.” (Psalm 69:7–9, NRSVue)[27]
In
this way, the author of the Fourth Gospel is drawing a reader familiar with the
Messianic hopes of 2nd Temple Judaism to the longstanding hope that
David’s descendant would come and clean house and make everything right again.
Carrying the concept forward, then, the author shows Jesus reimagining the
promise further blurring the lines between House, Temple, Dynasty, and now his
physical body, showing that his life, death, and resurrection (coming at the
end of John’s gospel) would be the culmination of this David Covenant promise.
Wisdom of the text
The
author of the Fourth Gospel had a purpose in including the narratives they
chose to include. Echevarria says that while “some speculate the John’s gospel
addresses deficient beliefs of his followers in Asia Minor…” we should focus on
the resulting gospel, and what it tells us about Jesus, not speculations
regarding what it might have been correcting.[28] The
author is writing to a post 70 C.E. audience who’ve been ejected from diaspora
synagogues while following the ways of a Jewish Messiah. The author wants to
encourage his audience that this path is the correct path, despite increasing
persecution both from non-Jesus-follower Jews and from the Roman Empire as a
whole. By including this narrative at the front of the text, the author agrees
with the Qumran sect that the temple was corrupt and needed to be cleansed, and
that those who are in Jesus are the new Temple. At the point of this writing,
the temple was already gone, and persecution was widespread. What motivation is
there that the followers of Jesus should continue in The Way despite all those
odds against them? The author provides this story to answer the question of
which group had the better answers after the temple’s destruction and which
group had The Way of Life.
III - SIGNIFICANCE FOR THEOLOGY AND PREACHING
I spent the
better part of the last five years visiting as many different churches and
church traditions as I could fit into my schedule (and emotional bandwidth). I
attended a Catholic Mass recently that reminded me of a temple, with
iconography and stained glass and ornate fixtures. A prominent open-air gift shop
displayed trinkets, crosses, rosaries, prayer shawls, and other iconographic
wares for sale. I thought about this narrative from John and wondered, “What
would Jesus feel about this gift shop?” I then thought about all the bookstores
and coffee shops in the ubiquitous Mega Churches I’ve visited and joined over
the years. I thought about specialty Bibles with our favorite celebrity
pastor’s name on the cover. I thought about how an entire wing of white US-American
evangelicals sold their soul to a scam artist and huckster whose dedication to
Jesus is so plastic, so surface, so veneer, that it is plain to all who did not
buy his snake oil. Then I thought about how he doubled down on this pseudo-Christianity
by selling them a Bible with his name on it and then blending a feigned love of
God with love of country (a Yahweh-Roman syncretistic hybrid). In a post 70
C.E. world, Jewish people were seeking an identity without a temple. Some went
to The Way of Rabbi Yeshua, others went with the Pharisees. Today, many of us
who are disillusioned with both the USA and the Churchianity we were raised
with are also looking for an identity without them. Some have gone with the
Pharisees and followed the way of MAGA. Others have been left feeling homeless
and asking what it would mean to continue being Jesus Followers without our
temples.
IV - ANNOTATED BIBLIOGRAPHY
Course Assigned Texts
1.
Nijay K. Gupta. A
Beginner’s Guide to New Testament Studies: Understanding Key Debates. Grand
Rapids: Baker Academic, 2020.
– Gupta’s text
provides a framework for new students to begin asking interpretive questions of
the text, including text critical discussions. There is a discussion
introducing each book’s most common questions, including John’s Gospel.
2.
Janette H. Ok,
Osvaldo Padilla, and Amy L. B. Peeler. The New Testament in Color: A
Multiethnic Bible Commentary. Edited by Esau McCaulley. IVP Academic, 2024.
– Specifically, Miguel
G. Echevarría provides a breakdown for the “Gospel of John”. Like deSilva, Echevarría
also mentions the possibility of Lazarus being the Beloved Disciple. Echevarría
discusses various text critical elements of John’s Gospel as well as the over
arching themes present within the text.
Commentaries
1.
C. S. Keener, “John, Gospel
Of,” in Nicholas Perrin, Jeannine K. Brown, and Joel B. Green. Dictionary of
Jesus and the Gospels (DJG). IVP Bible Dictionary Series. Downers Grove,
Ill: IVP Academic, 2013
– Keener provides additional details about
text critical issues regarding John’s gospel. Specifically, the section 2.3.2
Judaism was helpful in providing context regarding this passage.
2.
DeSilva, David
Arthur. An Introduction to the New Testament: Contexts, Methods &
Ministry Formation. Second Edition. Downers Grove: InterVarsity Press,
2018.
– DeSilva’s text
pairs well with the two course texts in introducing the reader to text critical
issues and interpretive methods. He also provides a breakdown of Narrative
Criticism which is helpful when discussing Johannine literature.
3.
Edwin A. Blum, “John,” in
The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F.
Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 279–280.
– While not a text
from after 2000, this text deserves an honorable mention as it helped provide
some additional insights into the larger/longer debates in Johannine studies.
Monographs
1.
Craig R. Koester, The
Word of Life: A Theology of John’s Gospel (Grand Rapids, MI; Cambridge,
U.K.: William B. Eerdmans Publishing Company, 2008)
– This text helps
take some of the text critical and historical hats off, and place a “so what”
hat on. Why does this gospel matter? How can it help one think theologically
about the text.
2.
Skarsaune, Oskar. In
the Shadow of the Temple: Jewish Influences on Early Christianity. Downers
Grove, Ill: InterVarsity Press, 2002.
– This text is
helpful for understanding the cultural moment in which the gospels take place.
3.
Jipp, Joshua W. The
Messianic Theology of the New Testament. Grand Rapids (Mich.): William. B.
Eerdmans Publishing Company, 2020.
- This text is
helpful for understanding Messianism in the 2nd Temple Judaism.
4.
Schiffman, Lawrence H., and
Chaim Potok. Reclaiming the Dead Sea Scrolls: The History of Judaism, the
Background of Christianity, the Lost Library of Qumran. Anchor Yale Bible
Reference Library. New Haven, Conn.: Yale Univ. Pr, 1995.
- This text
provides a detailed breakdown of the history of Qumran’s break with the
Hasmonean dynasty; and thus the Sadducees and Pharisees. It also provides a
Jewish Rabbinical scholarship breakdown of Messianism in 2nd Temple
Judaism without Christian filters.
5.
Matthew Thiessen. Jesus and
the Forces of Death: The Gospels’ Portrayal of Ritual Impurity within
First-Century Judaism. Paperback edition. Grand Rapids, Michigan: Baker
Academic, a division of Baker Publishing Group, 2021.
– While not
discussed or referenced much, this text heavily influenced my understanding of
the way a Jewish audience understands what a temple is and why it matters to
Jesus.
Journal Articles
1.
Tat Yu Lam.
“Hyper-Intertextuality: The Temple Cleansing-Rebuilding Tradition as a
Compositional Framework in John’s Gospel” (2023).
– This article
makes a compelling argument for how themes within a culture and narrative
traditions can help us better understand the biblical texts without being
one-for-one quotes or directly linked phrasings.
2.
Jutta Leonhardt-Balzer.
“The Johannine Literature and Contemporary Jewish Literature.” in The Oxford
Handbook of Johannine Studies. Edited by Judith M. Lieu and Martinus C. de
Boer. Oxford University Press, 2018.
– The Oxford
Handbook is a series of articles showing the state of Johannine studies to
date. While I read and saved multiple articles from this collection, this
article in particular was helpful in further reading the Fourth Gospel in light
of its 2nd Temple Judaism contexts.
V - WORD COUNT
Leaving out the biblical
text plus outline and final works cited, the total word count for this IWP
paper is 4,819.
VI - WORKS CITED
Adams, Paul. Dictionary of Jesus and
the Gospels (IVP Bible Dictionary). IVP Bible Dictionary. Downers Grove:
IVP, 2016.
Darrell
G. Wolfe. “INTERPRETATION OF 2 SAMUEL 7.1-17.” Introduction to Old
Testament: OT500. Pasadena, CA: Fuller Theological Seminary, 2024.
https://www.academia.edu/126053128/INTERPRETATION_OF_2_SAMUEL_7_1_17.
David
deSilva. An Introduction to the New Testament: Contexts, Methods &
Ministry Formation. Second Edition. Downers Grove: InterVarsity Press,
2018.
Gregerman,
Adam. Building on the Ruins of the Temple: Apologetics and Polemics in Early
Christianity and Rabbinic Judaism. First Edition. Tübingen: Mohr Siebeck,
2016.
Janette
H. Ok, Osvaldo Padilla, and Amy L. B. Peeler. The New Testament in Color: A
Multiethnic Bible Commentary. Edited by Esau McCaulley. IVP Academic, 2024.
Jeannine
K Brown. “BI131 Introducing Literary Interpretation” presented at the Logos
Mobile Education, Lexham Press. Bellingham, WA, 2015.
Jipp,
Joshua W. The Messianic Theology of the New Testament. Grand Rapids
(Mich.): William. B. Eerdmans Publishing Company, 2020.
John
F. Walvoord, Roy B. Zuck, and Dallas Theological Seminary, eds. The Bible
Knowledge Commentary: An Exposition of the Scriptures. Wheaton, Ill: Victor
Books, 1983.
Jutta
Leonhardt-Balzer. “The Johannine Literature and Contemporary Jewish
Literature.” Page 0 in The Oxford Handbook of Johannine Studies. Edited
by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018.
https://doi.org/10.1093/oxfordhb/9780198739982.013.9,
https://doi.org/10.1093/oxfordhb/9780198739982.013.9.
Matthew
Thiessen. Jesus and the Forces of Death: The Gospels’ Portrayal of Ritual
Impurity within First-Century Judaism. Paperback edition. Grand Rapids,
Michigan: Baker Academic, a division of Baker Publishing Group, 2021.
Michael
David Coogan, Marc Zvi Brettler, and Carol Ann Newsom, eds. The New Oxford
Annotated Bible: New Revised Standard Version (NRSV); with the Apocrypha ; An
Ecumenical Study Bible. Fully revised fifth edition. Oxford New York:
Oxford University Press, 2018.
Nijay
K. Gupta. A Beginner’s Guide to New Testament Studies: Understanding Key
Debates. Grand Rapids: Baker Academic, 2020.
Oskar
Skarsaune. In the Shadow of the Temple: Jewish Influences on Early
Christianity. Downers Grove, Ill: InterVarsity Press, 2002.
Schiffman,
Lawrence H., and Chaim Potok. Reclaiming the Dead Sea Scrolls: The History
of Judaism, the Background of Christianity, the Lost Library of Qumran.
Anchor Yale Bible Reference Library. New Haven, Conn.: Yale Univ. Pr, 1995.
https://ref.ly/logosres/reclaimdss?ref=Page.p+101&off=1239.
Selvén, Sebastian. “Building on The Ruins of the Temple: Apologetics and
Polemics in Early Christianity and Rabbinic Judaism.” J. Theol. Stud.
69.1 (2018): 277–79. https://doi.org/10.1093/jts/flx230,
https://research.ebsco.com/linkprocessor/plink?id=9886d0f8-4c68-389f-89c9-6687d9f28e4e.
Tat
Yu Lam. “Hyper-Intertextuality: The Temple Cleansing-Rebuilding Tradition as a
Compositional Framework in John’s Gospel” (2023).
https://doi.org/10.1163/15685152-20231746,
https://brill.com/view/journals/bi/32/1/article-p71_004.xml.
Weiss,
Dov. “Building on The Ruins of the Temple: Apologetics and Polemics in Early
Christianity and Rabbinic Judaism.” AJS Rev. 42.1 (2018): 219–21.
https://doi.org/10.1017/s0364009418000223,
https://research.ebsco.com/linkprocessor/plink?id=b244192f-4ce4-3949-ab00-e947a89d99e0.
New
Revised Standard Version, Updated Edition (NRSVue). Logos Bible Software. USA: Friendship
Press, National Council of the Churches of Christ in the United States of
America, 2021.
Footnotes
[1]
New Revised Standard Version, Updated
Edition (NRSVue),
Logos Bible Software. (USA: Friendship Press, National Council of the Churches
of Christ in the United States of America, 2021).
[2]
Janette H. Ok, Osvaldo Padilla, and Amy
L. B. Peeler, The New Testament in Color: A Multiethnic Bible Commentary,
ed. Esau McCaulley (IVP Academic, 2024), 173; Miguel G. Echevarría, “Gospel of
John,”.
[3]
David deSilva, An Introduction to
the New Testament: Contexts, Methods & Ministry Formation, Second
Edition. (Downers Grove: InterVarsity Press, 2018), 341–42.
[4]
Paul Adams, Dictionary of Jesus and
the Gospels (IVP Bible Dictionary), IVP Bible Dictionary (Downers Grove:
IVP, 2016), 423–24; C. S. Keener, “John, Gospel Of,” 2.3.2 Judaism.
[5]
Jutta Leonhardt-Balzer, “The Johannine
Literature and Contemporary Jewish Literature,” in The Oxford Handbook of
Johannine Studies, ed. Judith M. Lieu and Martinus C. de Boer (Oxford
University Press, 2018), 156, https://doi.org/10.1093/oxfordhb/9780198739982.013.9,
https://doi.org/10.1093/oxfordhb/9780198739982.013.9.
[6]
Tat Yu Lam, “Hyper-Intertextuality: The
Temple Cleansing-Rebuilding Tradition as a Compositional Framework in John’s
Gospel” (2023), https://doi.org/10.1163/15685152-20231746,
https://brill.com/view/journals/bi/32/1/article-p71_004.xml.
[7]
Michael David Coogan, Marc Zvi
Brettler, and Carol Ann Newsom, eds., The New Oxford Annotated Bible: New
Revised Standard Version (NRSV); with the Apocrypha ; An Ecumenical Study Bible,
Fully revised fifth edition. (Oxford New York: Oxford University Press, 2018),
§Introduction to John.
[8]
Michael David Coogan, Marc Zvi
Brettler, and Carol Ann Newsom, The New Oxford Annotated Bible, n.
Pointed out to me by the textual note: "2:13–25 The demonstration against
corruption in the Temple (cf. Mt 21:17; Mk 11:15–19; Lk 19:45–48).".
[9]
John F. Walvoord, Roy B. Zuck, and
Dallas Theological Seminary, eds., The Bible Knowledge Commentary: An
Exposition of the Scriptures (Wheaton, Ill: Victor Books, 1983), §Pg
279-280. Edwin A. Blum, “John,” ; Section 5. JESUS’ FIRST MINISTRY IN JERUSALEM
(2:13–3:21). Subsection a. Jesus’ cleansing of the temple (2:13–25).
[10]
Jeannine K Brown, “BI131 Introducing
Literary Interpretation” (presented at the Logos Mobile Education, Lexham
Press, Bellingham, WA, 2015).
[11]
David deSilva, An Introduction to
the New Testament, 352.
[12]
David deSilva, An Introduction to
the New Testament, 341; "Earlier assessments of the lack of historical
value to John’s Gospel have given way to a more balanced assessment of the
tradition behind this Gospel, but we are still struck more by the Gospel’s
focus on the meaning and moment of the incarnate Word than by its contributions
to a “life of Jesus.”".
[13]
Nijay K. Gupta, A Beginner’s Guide
to New Testament Studies: Understanding Key Debates (Grand Rapids: Baker
Academic, 2020), 33.
[14]
Michael David Coogan, Marc Zvi
Brettler, and Carol Ann Newsom, The New Oxford Annotated Bible, n.
Michael D. Coogan, Commentary on Jn 2:14. “2:14 Animals were sold for
sacrifice. Different currencies used by worshipers had to be changed to the
official half-shekel of Tyre for the Temple tax (see Ex 30:11–16). Roman money
was changed into Jewish money to pay the Temple tax.”.
[15]
John F. Walvoord, Roy B. Zuck, and
Dallas Theological Seminary, The Bible Knowledge Commentary, 157–158;
John D. Grassmick, “Mark,”: “Though a small surcharge was permitted in these
transactions, dealings were not free from extortion and fraud. In addition
(according to Mark 11:16) people loaded with merchandise were taking shortcuts
through this area, making it a thoroughfare from one part of the city to
another. Jesus was outraged by this blatant disregard for the temple area
specifically set apart for Gentile use. So He overturned the money changers’
tables and the dove-sellers’ benches, and would not allow people to use the
area as a thoroughfare. Other certified markets were available elsewhere in the
city.”.
[16]
Nijay K. Gupta, A Beginner’s Guide
to New Testament Studies, 32. See Gupta's discussion on how John lumps
"the Jews" together as an internal debate among Jewish Jesus
followers and non-Jesus followers, not as an epithet against the ethnicity or
people.
[17]
Matthew Thiessen, Jesus and the
Forces of Death: The Gospels’ Portrayal of Ritual Impurity within First-Century
Judaism, Paperback edition. (Grand Rapids, Michigan: Baker Academic, a
division of Baker Publishing Group, 2021).
[18]
Adam Gregerman, Building on the
Ruins of the Temple: Apologetics and Polemics in Early Christianity and
Rabbinic Judaism, First Edition. (Tübingen: Mohr Siebeck, 2016), n. The
case was made by Adam Gregerman in this text, but I could not obtain a copy of
the text. I referenced two academic reviews to get the gist of his argument,
with which I agree.; Sebastian Selvén, “Building on The Ruins of the Temple:
Apologetics and Polemics in Early Christianity and Rabbinic Judaism,” J.
Theol. Stud. 69.1 (2018): 277–79, https://doi.org/10.1093/jts/flx230,
https://research.ebsco.com/linkprocessor/plink?id=9886d0f8-4c68-389f-89c9-6687d9f28e4e;
Dov Weiss, “Building on The Ruins of the Temple: Apologetics and Polemics in
Early Christianity and Rabbinic Judaism,” AJS Rev. 42.1 (2018): 219–21,
https://doi.org/10.1017/s0364009418000223,
https://research.ebsco.com/linkprocessor/plink?id=b244192f-4ce4-3949-ab00-e947a89d99e0.
[19]
David deSilva, An Introduction to
the New Testament, 27-62. See discussion on the synagogues.
[20]
Michael David Coogan, Marc Zvi
Brettler, and Carol Ann Newsom, The New Oxford Annotated Bible, n.
Michael D. Coogan: Commentary on 2:19 “Destroy this temple …, reflects a
longstanding tradition of Temple critique (cf. 4:21; 2 Sam 7:5–7; see Jer
7:1–15; 35:2–10; Ezek 10:18–19; Acts 7:48).”.
[21]
Oskar Skarsaune, In the Shadow of
the Temple: Jewish Influences on Early Christianity (Downers Grove, Ill:
InterVarsity Press, 2002), 149.
[22]
Lawrence H. Schiffman and Chaim Potok, Reclaiming
the Dead Sea Scrolls: The History of Judaism, the Background of Christianity,
the Lost Library of Qumran, Anchor Yale Bible Reference Library (New Haven,
Conn.: Yale Univ. Pr, 1995), 69-81. Note: The entire discussion of pages 69-81
is summarized in my review, but the final conclusion is in the last pargraphs
of page 81., https://ref.ly/logosres/reclaimdss?ref=Page.p+101&off=1239.
[23]
Oskar Skarsaune, In the Shadow of
the Temple, 155.
[24]
Darrell G. Wolfe, “INTERPRETATION OF 2
SAMUEL 7.1-17,” in Introduction to Old Testament: OT500 (Pasadena, CA:
Fuller Theological Seminary, 2024),
https://www.academia.edu/126053128/INTERPRETATION_OF_2_SAMUEL_7_1_17.
[25]
Schiffman and Potok, Reclaiming the
Dead Sea Scrolls, n. See Chapter 19: The Messianic Idea.
[26]
Joshua W. Jipp, The Messianic
Theology of the New Testament (Grand Rapids (Mich.): William. B. Eerdmans
Publishing Company, 2020), n. See also Jipps text, discussing how the ideas of
Messiah in 2nd Temple Judaism played in the New Testament texts.
[27] NRSVue, v. Psalm 69:7–9.
[28] Janette H. Ok, Osvaldo Padilla, and Amy L. B. Peeler, The New
Testament in Color (NTIC), 175. Miguel G. Echevarría, “Gospel of John,”.
Shalom שָׁלוֹם: Live Long and Prosper!
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