CHAPTER 19
Jesus entered Jericho and was passing through. Luke 19:1
There is a sign outside the city of Jericho that hails it as the oldest city of the world. Perhaps that is true. It was an old city, an important biblical city, and a great resort town. It was called the City of Palms. The elevation of Jericho was 846 feet (258 m.) below sea level, which gave it a nice warm climate even when Jerusalem was shivering in the cold and snow. It was a winter resort for the rich and a resort for off-duty priests and Levites. Jericho was a commercially important town, a crossroads of ancient trade routes, and the home of the world-famous balsam groves that perfumed the air for miles around.1
“A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy” (19:2). Zacchaeus was not just a hated tax collector for the Romans but he was head of the tax-collecting apparatus in that whole area. If tax collectors were hated Zacchaeus was doubly hated since he was their head. We can understand why Zacchaeus was a very wealthy man. He had many agents working for him and he was getting his percentage of all their overcharges. The Roman government farmed out taxes in an area to the highest bidder.2 That person would have collectors working for him and they were ruthless. They all got to keep whatever was in excess of the amount due the Romans. Of course, Zacchaeus got his fat share of all they collected. Because of its central location on the trade routes Jericho became one of the great taxation centers in Israel.3
“He wanted to see who Jesus was, but because he was short he could not see over the crowd” (19:3). Zacchaeus had probably heard many stories about Jesus from the pilgrims passing through Jericho. Perhaps he had heard that Jesus was friendly toward tax collectors. Anyway, Zacchaeus was anxious to see Jesus in person. He was a little man, probably less than five feet tall.4 Yet, he was determined to see Jesus. Barker and Kohlenberger say, “…Zacchaeus’s desire to see Jesus was surpassed by the fact that Jesus wanted to see him.” 5
Obviously, Zacchaeus was a dissatisfied man despite all his riches. No doubt his conscience had become an enemy to him because of his illicit gains. He was a man needing some spiritual relief.6 He quickly went ahead in an attempt to get a good vantage point where he could see Jesus.
“So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way” (19:4). In that culture it was highly unusual for an older man to run, especially an older man of great wealth and power. He happened upon a sycamore tree (Gk. sukomorean). This tree was a cross between the fig and mulberry. It had low branches which made it an easy tree to climb.7 Still today along the main road at Jericho there is a large sycamore tree, probably not the one Zacchaeus climbed, although sometimes tour guides would make people think it was. We might note that this tree was not at all like the sycamores we have in the US.
“When Jesus reached the spot, he looked up and said to him, ‘Zacchaeus, come down immediately. I must stay at your house today’” (19:5). It is amazing that Jesus knew the name of this man. However, the Bible does say, “…He calls his own sheep by name and leads them out” (Jn. 10:3). Perhaps Jesus was displaying a supernatural knowledge as he did on other occasions (cf. John 1:47-48). It was the kind of thing that a prophet might do in the Old Testament.8
This man at best had only wanted to catch a glimpse of Jesus. Now Jesus invited himself to stay with the surprised man. Jesus said, “I must,” so it was a thing ordered in eternity.
In the Book of Revelation Jesus says: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me” (Rev. 3:20). We all have that same opportunity today. If we open the door of our hearts, Jesus will come in, dine with us and live with us forever.
Guzik sees Zacchaeus as a model for all who would believe. He says we should: “Receive Jesus by seeking after him with real effort; Receive Jesus by humbling yourself; Receive Jesus no matter how sinful or hated you are; Receive Jesus as he invites you by name; Receive Jesus without delay; Receive Jesus by coming down to him; Receive Jesus himself; Receive Jesus into your life, your home; Receive Jesus joyfully; Receive Jesus despite what others say; and Receive Jesus with repentance and restitution.” 9 Jesus still comes to seek and save that which is lost (19:10).
“So he came down at once and welcomed him gladly” (19:6). We can only imagine the exceeding joy this little man suddenly felt. Jesus, the Savior of the world was coming to his very home. Wiersbe says, “Zacchaeus became the guest in his own house, for Jesus was now his Master.” 10
“All the people saw this and began to mutter, ‘He has gone to be the guest of a sinner’” (19:7). When Jesus accepted Zacchaeus, the tongues began to wag. The word for grumble has to do with the buzzing of bees (Lk. 5:30). In the Septuagint Greek version of the Old Testament, the Greek word is used for the murmuring of Israel (Exo. 15:24; 16:2, 7, 8).11 We no doubt remember that table fellowship in the biblical world meant a lot more than it does today. By table fellowship people were considered to be closely bound together.
“But Zacchaeus stood up and said to the Lord, ‘Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount’” (19:8). Zacchaeus was so elated with Jesus that he made this amazing proclamation. He would immediately give half his possessions to the poor. For those whom he had cheated he would pay them back four times. In this, he would go beyond the Old Testament requirements. Only in certain cases of outright and deliberate robbery was a fourfold repayment required (Exo. 22:1).12 The law required only a repayment of the original amount plus one fifth added (Lev. 6:5; 5:16; Num. 5:7).
Barclay relates a terrible story told by one Dr. Boreham. It took place at a meeting where several women were testifying but where one woman sat grimly silent. Finally she was asked to testify and she said: “Four of these women who have just given their testimony owe me money, and I and my family are half-starved because we cannot buy food…” 13 Zacchaeus was determined that his testimony would not be such a worthless one.
“Jesus said to him, ‘Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost” (19:9-10). Even a hated tax collector was a son of Abraham and worthy of salvation. On that day Zacchaeus became a spiritual descendant of Abraham (cf. Rom. 4:11-17; Gal. 3:6-9) and not just a natural descendant.14 The Jewish people had the mistaken idea that every Jewish person was a true descendant of Abraham, unless they had committed some terrible crime that would have excluded them from the family.15 Jesus came to dispel this mistaken concept of salvation. A person could be saved by believing in Jesus only. This was a new relationship that would affect the whole household (cf. Acts 10:2; 11:14; 16:15, 31-33; 18:8).
Verse 10 is considered to be a key verse in Luke that sums up the whole mission of Jesus. He came to the earth to seek and save the lost.16 This mission is seen in the parables and many other places in Luke.
PARABLE OF THE TEN MINAS
While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. Luke 19:11
As we have seen, many of the Jewish people, even including Jesus’ disciples, thought that the kingdom of God was about to be set up in Jerusalem. They thought Jesus would take the throne and the disciples would be his officials. They also thought that Jesus would immediately defeat the Roman armies and hand the authority back over to Israel. This was a sadly mistaken concept that developed because the leaders had not bothered to read many passages in the Old Testament that spoke of a suffering Messiah. With this parable and others, Jesus taught that the kingdom would be delayed.17
“He said: ‘A man of noble birth went to a distant country to have himself appointed king and then to return’” (19:12). This parable is very unusual in the sense that it seems to be based upon a fairly recent historical event. When King Herod the Great died in 4 BC, he willed that three of his sons share in the rule of his vast empire. However, because the whole region was officially ruled by Rome, it was necessary for his sons to go to Rome to get final approval for their rule. His son who was to rule over the Judea area was Archelaus. When he made his trip to Rome, a delegation of his own people went along to protest and to say that they did not want him to rule over them. Archelaus was nevertheless confirmed, but his powers were severely limited by the Emperor.18
In the end, Archelaus turned out to be a perfectly bad ruler. At his first Passover, for instance, he slaughtered about 3,000 of his subjects.19 He ruled only a short time and was deposed by the Romans in AD 6.
We must not miss the significance of this parable that relates to Jesus. He also was going into a far country (Heaven) to receive his kingdom. He would then return to earth with absolute authority to rule over the whole planet.20 His faithful servants would then rule with him and help administer the earth (Rev. 5:10). Therefore, a period of time would have to pass before this total rule would take place. We are now almost 2,000 years into this period of time, which the Bible calls the Times of the Gentiles (21:24).
“So he called ten of his servants and gave them ten minas. ‘Put this money to work,’ he said, ‘until I come back’” (19:13). He did not give all people ten minas, but he only gave them to his servants. A mina or pound in some translations was worth about a hundred drachmas and a drachma was a day’s wage for a working man.21 The master instructed the servants to put the money to work. Other translations read “do business” or “occupy” until the master returned. It is of note that Matthew’s version reads a little differently. The first servant receives five talents, the second two talents and the third, one talent (Matt.25:14-30). This is just more proof that Jesus told similar parables on several different occasions in his ministry.22
Whether Jesus is speaking of money investments or talents, the principles are the same. The Lord is looking for increase on his investment. We do not always realize this as Christians. God has given wonderful spiritual gifts to us all, and these are in addition to the many other physical gifts he has bestowed upon us. We simply must get a good return on these gifts. Many are the Christians today who are hiding their talents or only using them occasionally. I feel that one of my main gifts is to write, and I have used this gift over the last thirty years to compose hundreds of articles and books. I try to write about eight hours each day, even at 82 years of age. All my books and articles are posted free on the web. When someone reads or writes me about one of my works, I consider that interest gained and multiplication of my work. The fact that you are reading this is giving me some more interest on God’s investment. At my age it would be respectable for me to sit and play checkers all day. Let me make plain that all believers have received gifts from God.
“But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king’” (19:14). We have mentioned that the subjects sent a delegation to Rome asking Augustus not to confer the title upon him. However, they did not succeed.23 From the church’s standpoint, we might liken these people to rebellious “Christians” who claim the Lord but whose lives deny him. These must remember that the Master is absent but he will return and will judge the disobedient.
“He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it” (19:15). If we make wise decisions with our Lord’s talents and gifts, it will go well with us. If we do not we will be judged by Christ (Rom. 14:12; Heb. 4:13). Some Christians live as if the Lord was never going to return. We should note in this parable that the reward for faithfulness is the opportunity to serve the master in a wider service.24
“The first one came and said, ‘Sir, your mina has earned ten more.’ ‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities’” (19:16-17). We need to notice here that the reward is territorial in nature. This might surprise us since the kingdom is primarily a spiritual thing. Just as the king was able to allot land holdings to certain of his servants, the Lord Jesus is able to do a similar thing. We mentioned in verse 12 that the faithful and righteous saints will rule with Christ. Let us look again more closely at the long-forgotten verse of Revelation: “You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (Rev. 5:10). In another place Jesus promised that the meek would inherit the earth (Matt. 5:5). Simply, the Lord will restore the earth and take every speck of evil out of it. This will probably happen mostly in the Millennial Reign of one-thousand years.
Many in the church misunderstand this. They are looking to be taken out of the earth and to spend an eternity in some heavenly place as they strum on their harps. The church today has everything going up while the Bible has everything coming down. The Lord is coming down with thousands upon thousands of his holy ones. He is coming to take over the earth. The New Jerusalem is coming down and the Bride of Christ is coming down. Heaven and earth will become united and the law of God will go forth from Jerusalem to all nations (Isa. 2:2-4). We have good reason to believe that in the Millennial period, resurrected apostles and saints of God will administer this world for Christ.
Barclay says: “… Of his thirty-three years of life Jesus spent thirty in Nazareth. Had he not discharged with absolute fidelity the tasks of the carpenter’s shop in Nazareth and the obligation of being the breadwinner of the family, God could never have given him the supreme task of being the Savior of the world.” 25
“The second came and said, ‘Sir, your mina has earned five more.’ His master answered, ‘You take charge of five cities’” (19:18-19). Here we see the same principle at work but on a smaller scale. This servant has also earned a good return on the investment made by the master. Though it was a smaller amount the master was very pleased. We note once more that the reward is again territorial in nature. They will rule for the master.
THE UNFAITHFUL SERVANT
Then another servant came and said, “Sir, here is your mina; I have kept it laid away in a piece of cloth. I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow’” (19:20-21).
Keener says: “Wrapping money in a perishable handkerchief was considered one of the most irresponsible ways to take care of money and suggests that the servant was stupid or treasonous (cf. v. 14) or (most likely) both.” 26
We cannot help but note the attitude of this last man. He was fearful and unbelieving. Wiersbe says that it is sad when Christians are motivated by fear and not by faith. He quotes A.W. Tozer saying, “…Nothing twists and deforms the soul more than a low or unworthy conception of God.” 27 He saw his master as a very strict and austere man. The Greek word used here is austēros, the basis for our word “austere.”
Simply, this man failed to show a return on what the master had entrusted to him. Pate mentioned that God did not need the money.28 He needed for his servants to build their character. God is happy when we are wise and faithful with what he has entrusted. Wiersbe says, “It is a basic principle of the Christian life that wasted opportunity means loss of reward and possibly loss of the privilege of service…” 29
“His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’” (19:22-23). God is not like this selfish ruler who was quickly deposed by the Romans. However, the Lord is very serious about his gifts and about the return we are getting on these spiritual gifts. Scripture seems plain that there will be a judgment or evaluation of how effectively we have served the Lord. There are clearly degrees of reward in the heavenly realm.
“Then he said to those standing by, ‘Take his mina away from him and give it to the one who has ten minas.’ ‘Sir,’ they said, ‘he already has ten!’” (19:24-25). Utley comments, “The central paradox of the gospel is that salvation is free in the finished work of the Messiah, but the resulting reality is a cost-everything service (cf. Eph. 2:8-9,10).” 30
People wanted to give more gifts to the one who had the least but Heaven wanted to give more gifts to the one who had earned the most. There is an important principle here. Those who are using their gifts will receive more gifts while those who are hiding their gifts will be given nothing else. They, in the sense of usage, will lose what they have. This principle is seen daily in the natural world. We invest our money with those people and institutions who have been successful in handling money.31 We would not give it to a bum to manage.
“He replied, ‘’I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away’” (19:26). Jesus elaborates on this important principle. As we gain in the spiritual world we are given more responsibility. As we selfishly keep what we have, even that will slip away from us. More than likely the Lord is speaking of the loss of usefulness of that gift. The Bible assures us that the spiritual gifts of God will not be taken completely away from us, “for God’s gifts and his call are irrevocable” (Rom. 11:29). Barclay says, “…There is no such thing as standing still in the Christian life. We either get more or lose what we have. We either advance to greater heights or slip back.” 32
“But those enemies of mine who did not want me to be king over them— bring them here and kill them in front of me” (19:27). Here the Lord deals with the third group who despised his rule. These were the rejecters. Bock says of them: “…They will be slain. Their rejection is total. The parable follows the reality of ancient politics. Refusing the rule of the one in power often meant paying with one’s life.” 33 We could see this group as the rebels in the world who are still to this day opposing the rule of Christ. We could also see this group as some who call themselves Christians and yet live as if Christ had never come.
Manson comments on this verse saying: “We may be horrified by the fierceness of the conclusion; but beneath the grim imagery is an equally grim fact, the fact that the coming of Jesus to the world puts every man to the test, compels every man to a decision. And that decision is no light matter. It is a matter of life and death.” 34
THE TRIUMPHAL ENTRY
After Jesus had said this, he went on ahead, going up to Jerusalem. Luke 19:28.
At last, Luke has Jesus on the last leg of his great journey to Jerusalem. The trip from Jericho to Jerusalem was about 17 miles (27 km.) and the road ascended 3,300 feet (1,005 m.). It is of interest that Jesus was walking ahead of the disciples (cf. Mk. 10:32). He knew for certain that he was about to die in Jerusalem and yet he was walking ahead. That is truly amazing! It seems that Jesus was anxious to get on with the great drama of redemption that was about to transpire.
“As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, ‘Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here’” (19:29-30). Both Bethphage and Bethany were on the eastern slopes of the Mount of Olives. Bethany was about 2 miles (3.2 km.) from the city of Jerusalem.35 At Bethany there was the ever-friendly home of Lazarus and his sisters. Jesus and his disciples had lodged there on many occasions in the past. The name Bethpage speaks of the “house of un-ripened figs.” 36 We do not know its location exactly today.
Jesus’ instruction to the disciples almost has the feel of prophecy. Jesus told them exactly where to go and what they would find there. Commentators have tried to soften this a bit by saying that Jesus had a pre-arranged signal with the donkey’s owners. We must remember that this was the day before cell phones and pre-arranging a signal would have been quite difficult. Jesus did have prophetic powers that helped him know hidden things.
The Master told the disciples that they would find a donkey there that had never been ridden. Thus, it would be suitable for holy purposes (cf. Num. 19:2; 1 Sam. 6:7). They were to untie the donkey and bring it back to the Lord.
“If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’ Those who were sent ahead went and found it just as he had told them” (19:31-32). The disciples who were sent ahead were given the passwords “The Lord needs it.” When they got there they found everything just as Jesus had predicted. Obviously, this matter was too complicated to have been arranged in advance. It had to be glimpsed by Jesus’ prophetic knowledge.
“As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’ They replied, ‘The Lord needs it’” (19:33-34). We can only imagine what the disciples thought as they untied a colt that did not belong to them. It was no doubt a little like someone trying to hotwire a new Mercedes belonging to a total stranger and then driving it off. People could probably have gotten stoned for stealing a donkey in those days, so no doubt the two disciples were a little shaky. Matthew gives us some extra information on the donkey. Apparently, the mother followed along after the colt (Matt. 21:2). So, there were really two animals involved and this seems to be indicated in Zechariah 9:9 (cf. Matt. 21:5).
In those days the Romans or other royal emissaries had the authority to temporarily impress or demand service of any needed animal.37 In a real sense, there was an authority present much greater than that of Rome on that day.
“They brought it to Jesus, threw their cloaks on the colt and put Jesus on it” (19:35). Apparently, there was an ancient custom regarding spreading cloaks before a worthy person (cf. 2 Ki. 9:13). They probably made a kind of saddle for Jesus on the donkey. 38 John tells us that they also waved palm branches before him (Jn. 12:13). In those days a king would ride a charger when he was on a conquest. However, a king on a donkey was a symbol of peace.39 Jesus was coming to Jerusalem as the Prince of Peace (Isa. 9:6). We know from scripture that Jesus came first in great humility on a donkey but his second appearance will be on a white charger to declare war on his enemies and to take his place as Judge of the earth and universe (cf. Rev. 19:11-16).
How this picture fulfilled the beautiful prophecy in Zechariah: “Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey” (Zech. 9:9). His riding into Jerusalem was an unmistakable claim that he was the Messiah of Israel.40
“As he went along, people spread their cloaks on the road” (19:36). Both Matthew and Mark tell how the people also spread leafy branches out before the Master (Matt. 21:8; Mk. 11:8). We have some reference to such things in history. Plutarch reported how the followers of the Roman Cato Minor (Cato the younger) spread their clothes before his feet. 41 But a much greater than Cato was present this day.
“When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: ‘Blessed is the king who comes in the name of the Lord!’ ‘Peace in heaven and glory in the highest!’” (19:37-38). The Mount of Olives is higher than the Temple Mount. On the western side of the Mount of Olives one has a perfect view of the Temple Mount and the city of Jerusalem. At seeing this, his followers broke into joyful praise (cf. Psa. 118:26). Many of his followers had no doubt come up from Galilee and they were probably joined by some of the masses who were present to celebrate Passover.
We simply have to be amazed at Jesus. The authorities in Jerusalem were totally hostile to him and had demanded that anyone spotting him should inform them so he could be arrested. In modern terminology, there was a warrant out for his arrest (Jn. 11:57). Jesus was not slinking around in fear but he came in a very public display before the leaders.42
Something within us makes us want to jump through the pages of history and join in this triumphal welcoming of Jesus to Jerusalem. Of course, this scene has been the basis of many Palm Sunday celebrations over the centuries. Each Easter season in Jerusalem this scene is reenacted by locals and by pilgrims coming from all over the world.
“Some of the Pharisees in the crowd said to Jesus, ‘Teacher, rebuke your disciples!’ ‘I tell you,’ he replied, ‘if they keep quiet, the stones will cry out’” (19:39-40 ). This may have been part of a proverbial saying (cf. Hab. 2:11).43 Guzik says, “…the Bible speaks about it in a few places – trees, hills, oceans, rivers, mountains, valleys, cattle and creeping things, birds and fields all give praise to God (Psa. 148:7-13; 96:11-12).” 44 Even the heavens declare the glory of God (Psa. 19:1).
John tells us that when the authorities witnessed this scene they sighed saying, “What are we accomplishing?” (Jn. 11:47). In another place they said, “See, this is getting us nowhere. Look how the whole world has gone after him!” (Jn. 12:19). They had once again failed to see the signs of the times. The Pharisees, Sadducees, priests, the king, and vast numbers of officials should have been there to greet the King of Kings, indeed the King of the Universe.
“As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace— but now it is hidden from your eyes” (19:41-42 ). God had come in mercy but on his next visit he would come in wrath. No doubt, as Jesus wept over Jerusalem he was able to see and feel the pains and sorrows that would soon befall her. Her destruction was now determined, since the Messiah was now hidden from their eyes. He came to his own and his very own would not receive him (Jn. 1:11). The picture of Jesus weeping over Jerusalem was Luke’s climax. Interestingly, Luke does not tell us of Jesus’ actual entry into Jerusalem at this point.45
“The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side” (19:43). After a single generation the Roman general Titus would ruthlessly conquer the city of Jerusalem, slaying hundreds of thousands and sending countless others into slavery. According to the historian Josephus, the total of these was over one million (Josephus, Wars, 5, 9, 3). Josephus records how Titus did indeed build an embankment around the city and began the grisly process of starving the whole population to death. For those who left the city searching for food or for those trying to escape the Romans caught them and crucified them before the walls of the city (Josephus, Wars, 5, 11, 1).
“They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you” (19:44). Josephus describes many of the horrors of the last days in Jerusalem. The aged and the children were slaughtered. The Temple Mount was leveled with all of its magnificent buildings as well as the temple itself being cast over the retaining wall. Today, one can see some of the remnants of this great disaster at the southern end of the Western Wall. A huge pile of original stones is on display there to illustrate the magnitude of this disaster. Some of these stones probably weighed several hundred tons.
JESUS ENTERS THE TEMPLE
When Jesus entered the temple courts, he began to drive out those who were selling. “It is written” he said to them, “‘My house will be a house of prayer;’ but you have made it ‘a den of robbers.’” Luke 19:45-46
This quote is a combination of Isaiah 56:7 and Jeremiah 7:11. The original plot to get Jesus appeared first in 6:11 and then in 11:53-54. Sin hardens, calcifies and becomes more and more dangerous.46 Jesus began to “clean house” with the sinners of Jerusalem. Several scholars feel that this was the second time that Jesus cleansed the temple.47 The earlier time was at the very beginning of his ministry recorded in John 2: 13-22. The priests had a real racket going and were abusing the people who came to worship. Wiersbe says, “Instead of praying for the people, the priests were preying on the people.” 48
There were several ways that the priesthood was getting rich off the people who came to worship. One of the biggest rackets was the sale of sacrificial animals. Of course, the priests for no reason could reject an animal that was brought for sacrifice. About the only sure way to know that one’s animal would be accepted was to buy it from the priestly stables. The big problem was that their animals and birds were seriously overpriced. Barclay says, “…there were times when a pair of doves would cost as much as 75 pence inside the Temple and considerably less than 5 pence outside.” 49 If we translate this ratio into our own coinage we can see how wildly overpriced these offerings were.
Another priestly rip-off was in the area of the temple tax. Every male Jew had to pay this tax each year and it amounted to about two day’s pay for a working person.50 This tax could not be paid with regular money but had to be paid only in Tyrian coinage.51 Of course, this required the priests to set up a money changing operation as well. Pilgrims were charged 1/24th of a shekel to exchange their currency. Annas and his priestly crew made a lot of money off the temple businesses. They were quite concerned when Jesus interrupted their crooked game. Perhaps this is why Jesus was taken first to Annas when he was arrested.
Jesus called them what they were, a den of robbers. He turned over the money changer’s tables and the seats of those who sold doves (Matt. 21:13; Mk. 11:15-17). He stopped commercial traffic through the temple courts.
Sadly, this whole commercial enterprise was taking place in the Court of the Gentiles. Since Gentiles could not enter into the temple proper, this was the only place where they could come and worship God. Israel was supposed to be a light to the Gentiles (Isa. 42:6) but she was turning that light into darkness.
“Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him. Yet they could not find any way to do it, because all the people hung on his words” (19:47-48). The priesthood must have been livid with rage that Jesus had invaded their precincts. They wanted to kill him but were fearful that the people would stone them. The words of the prophet Malachi 3:1-2 had come true at last: “‘I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,’ says the LORD Almighty. ‘But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap.’”