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 anti-Establishment 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 (1:6-8,15,19-36; 3:25-30; 5:33-36), the common people (4:29,39; 9:1333,38; 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 woodcut 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