Turning the Church into a Den of Robbers

Introduction

            So one of the things that I’ve realized is that’s it is very hard for people to find their way to God or back to God. And if they do, maintaining a relationship with Him can also be difficult even though I don’t believe it was intended to be. Having said that, it is one thing for people to willingly choose not to be in relationship God, it is quite another when the church, religious leaders or theological systems create unnecessary or insurmountable obstacles. The former makes me sad but the latter drives me absolutely crazy. Sometimes certain segments of the Church does things that makes me wonder if they have actually ever read the Bible. If we don’t pay attention to God’s Word then we’re in grave danger of making the same mistake over and over to our own peril! (See previous post; Title—Ignoring The Lessons Of History; Label—Theology; Date—8/22/12). Last week I picked up a story about the Catholic church in Germany that caught my attention. Here’s how the headline reads: German Court Backs Catholic ‘Pay To Pray’ Rule.[1] Come on! Tell me that doesn’t pique your curiosity? I had to read it a few times to try to understand it; not because it’s complicated but because it’s so ridiculous. I won’t try and regurgitate it all for you in detail, but I’ll give you an overview of what it said. Evidently, in order to be officially recognized as a member of the Catholic church in Germany, believers must pay a “religious tax.” The Catholic church in Germany receives more than $5 billion every year from an income tax surcharge on registered Catholics. A retired theologian went to court wanting to opt out of paying the tax by leaving the Catholic church as an institution but wanting to remain part of the Catholic community. No big deal right? Wrong! Germany’s bishops proclaimed that believers who refuse to pay the tax are deemed to have committed a “grave lapse” and are no longer eligible to receive the sacraments or become godparents or have a religious funeral. In other words, if you don’t pay you can’t have access to God. Really? You have got to be kidding me! When Jesus died on the cross and the temple curtain was torn in two, it signified that we had direct access to God (Mt. 27:51). Why is that important? Because up to that point, the religious leaders who were suppose to facilitate the relationship between God and people actually constructed a complex religious obstacle course that they alone could maneuver according to their rules. This is precisely what so consistently angered Jesus. Most of the time, we get an image of Jesus as calm and compassionate but try to create an obstacle between God and people and you’ll see a side of Jesus that should make you think twice about crossing him. The church is supposed to be a place of prayer and a place where people can go to facilitate their relationship with God yet there are some that are intent on Turning the Church into a Den of Robbers!

            Identifying a problem is one thing, but how do we solve the problem? Well if the Church would take the time to truly study God’s Word then perhaps they wouldn’t get themselves into this kind of trouble. However, God’s Word doesn’t just instruct us on how to avoid these issues, we can study God’s Word to see how the problems are solved. Let’s look how Jesus solved a very similar issue in his day.

Matthew 21:12-17

¹² Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. ¹³ “It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’” ¹⁴ The blind and the lame came to him at the temple, and he healed them. ¹⁵ But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant. ¹⁶ “Do you hear what these children are saying?” they asked him. “Yes,” replied Jesus, “have you never read, “‘From the lips of children and infants you, Lord, have called forth your praise’?” ¹⁷ And he left them and went out of the city to Bethany, where he spent the night.

Context

            The scene leading up to these particular verses is truly amazing. Jesus wasn’t generally given to announcing his true identity but v. 5 is one of those few occasions when he makes clear that he is the much anticipated king. Jesus fulfills the prophecy of the Old Testament prophet Zechariah when he rides into Jerusalem on a donkey (Zech 9:9). The crowds have heard his teachings and witnessed his many miracles and now he’s fulfilling a long-awaited prophecy of the coming Messiah. You see, while we might forget the promises God makes to us, God’s promises were woven into the fabric of Jewish life. So when they saw Jesus coming, they did what came natural to them; they worshipped him! They gave him praise as they shouted “Hosanna!” The word is a Hebrew expression of praise that means something like “Save, we pray.” They worshipped him as the one who came in God’s name with the highest praise. They laid out coats and palm branches along the path as Jesus rode into Jerusalem. Today we recognize that day as Palm Sunday. But once Jesus reaches the temple, the fireworks begin!

Text Analysis

            Jesus wastes no time cleaning house in v. 12-13 when he reaches the temple. The ability to do a Powerpoint^® presentation here would be nice so I could show you pictures of the temple area during this lesson but I’ve included a link at the right illustrating the temple area during Jesus’ time so maybe you can put a picture to my words.[2] In any event, it’s not really known through which gate Jesus entered but some believe he entered through the Golden Gate. I don’t want to make too much of this but it’s interesting to note that the prophecy in Ezekiel 43:1-6 foretells of a day when the glory of God will enter the temple through the east gate which would later be called the “Golden Gate.” It’s a bit of a digression in our study but I thought it was an interesting bit of information since the crowd was just praising him as the awaited Messiah.

            Whichever gate Jesus entered, he eventually made his way to the Court of the Gentiles where tables were set up to sell sacrificial animals and to exchange foreign currency. People came from great distances to worship God. Not all were allowed into the inner-most part of the temple but all were permitted into the temple area to bring sacrifices and worship God. Clearly, the religious leaders saw no problem with what was going on as it facilitated the religious “machinery” of the day. People traveled from far and wide to celebrate the Passover in Jerusalem. This resulted in two particular realities: 1) People did not generally travel with the animals they needed to offer as sacrifice so they needed to be able to buy animals to sacrifice when they got to Jerusalem; and 2) Currency varied from town to town and since there was a prescribed temple tax that was due from each person, foreign currency exchange was required so the proper shekel could be offered and the daily operation of the temple could be maintained within the local economy. There was one additional reality that is important to remember as well; many could not afford the customary sheep sacrifice and therefore needed to substitute doves in their place (Lev 5:7) which were also available to purchase. Having clarified these realities, this was not what made Jesus so angry. Try, if you can, to picture the scene of thousands of people and animals together with the smells and sounds that would accompany it all; take a minute to try and visualize that. Now, take that image and place it right in the middle of your own church. I’m not talking about the parking lot or that big open field next to your building; I’m talking about putting it right in your church building; not in the lobby or storage area or back classroom; but right where people gather to worship and pray! That’s exactly what was going on here. The Court of the Gentiles wasn’t some kind of annexed out-building, it was part of the temple built according to God’s specific instructions. It was not less holy than anywhere else in the temple with the exception of the Holy of Holies which is where God’s glory was to reside. The Court of the Gentiles, as the name implies, was the place in the temple designated for Gentiles to pray and worship. There are so many things wrong with what is going on that it could have been any one of them that set Jesus off but all three together culminated in Jesus’ condemnation that what God intended as a house of prayer, the religious leaders were turning into a den of robbers. The key words in Jesus’ statement create a sharp contrast to consider; “house of prayer” vs “den of robbers.”

            First, it is a common misconception that Israel’s worship and sacrificial system was instituted for the exclusive observance and benefit of the Jewish people. This is clearly inaccurate as is evidenced by the fact that the temple included an area specifically for non-Jewish people to participate in the form of prayer, worship and offering sacrifices. Furthermore, it was one of God’s primary purposes that Israel be a shining example to the nations that surrounded them so that those nations would also come to know and worship God. God provided the way but the religious leaders, instead, stood in the way by occupying the space set aside for Gentiles to perpetuate what they thought was more important. As a result, the people God was trying to reach through Israel were being displaced by Israel.

            Second, there’s nothing inherently wrong with selling animals to sacrifice, whether sheep or doves. However, numerous Jewish historical writings record that these animal merchants took advantage of their buyers by charging exorbitant prices. This was especially difficult on those who were poor and who had little money to spare as it was. However, without the appropriate sacrifices, they could not fully participate as the Law prescribed. This left pilgrims at the mercy of unscrupulous merchants.

            Third, since the many regions from which pilgrims traveled used currency specific to their particular provinces, it is not unreasonable to expect that there would be a place to exchange foreign currency so that these travelers could offer the appropriate temple tax. However, as with the animal merchants, currency exchange agents were believed to have added significant profit margins to the exchange rates. Again, this made it particularly difficult for the poor to fully participate as the Law prescribed without much choice but to accept the inflated exchange rate.

            Combine these three and the religious leaders created and perpetuated an environment and practice that was in stark contradiction to the heart of God; they were making it difficult to get to God, to worship God and to be in relationship with God; a very bad combination. As a result, Jesus picked up a whip, turned over the tables of the merchants and money changers and drove them all out with the admonition that the temple was God’s house and was intended to be a place of prayer for all people and they turned it into a place where those who were seeking God had to first pay a premium to “robbers” do so; all under the watchful, and perhaps approving, eyes of the religious leaders. “Once again it is the ‘clergy’ and the ‘Bible teachers,’ not the disreputable people of society, who are Jesus’ target for attack. Corruption among the leadership of God’s people arouses Jesus’ wrath more quickly than anything else. But Christ does more than denounce justice—he takes action against it.”[3]

            V. 14 Paints a picture of activities that are far more consistent with the heart of God as those who were broken and hurting were brought to Jesus who healed them and cared for them. “The ‘blind and lame,’ whose access to the temple was severely restricted, probably to the Court of the Gentiles (cf. Lev 21:18-19; 2 Sam 5:8) having apparently heard of Jesus’ presence in the temple, seek him out and, ‘he healed them.’ The Messiah thus manifests the blessings of the kingdom precisely in the precincts of the temple, which is thereby transformed from a commercial center to a place of healing.”[4] Add to that children shouting praises at him while in the temple and you have a beautiful picture of a house of prayer where people are free to come and be healed while others are free to worship. Simply put; people are free to be in relationship with the Messiah; free to be in relationship with God; clean, unclean, rich, poor, healthy, sick, old and young. All are welcome to reach out to God without cost, it only requires faith; faith that Jesus is the One sent by God; the Messiah.

            In v. 15-16a, the religious leaders, who are obviously aware of everything that has happened to this point, become indignant with the chorus of praises from the children directed at Jesus. We shouldn’t be surprised by this should we? The religious leaders were losing their grip on everything; the commercial enterprises within the temple were gone, Jesus exercised supreme authority through his seminal teachings, Jesus performed miracles whenever and wherever he chose, and the people began looking to Jesus for guidance and direction. Now he was accepting praise from children right in the temple. However, “even if the priestly aristocracy was gentler than their opponents’ portraits of them suggest, Roman rule left them no choice but to correct him or betray him to the governor.”[5] Jesus responds to their question in v. 16b by quoting from Ps 8:2. This had to infuriate them all the more since the Psalm emphasizes that the praise of God’s glory by children would silence all his adversaries. So “If children praise him, how much more ought the religious leaders to join in.”[6]

            On the surface, v. 17 seems fairly benign but think about it for just a moment and picture the scene in the context of your own church. Jesus has come and made access to God as simple as just coming to him; no more “pay to pray;” the sick are being healed and the broken are being made whole and all the while, children are skipping through the church singing the praises you’ve taught them or those they’ve learned in Sunday school or learned singing right next to you during the church service. Can you imagine a more beautiful image of church? No matter how spectacular your church service might be, having Jesus there in person must be infinitely greater (even considering Jesus’ own words that he would be present where two or more are gathered in his name). Suddenly, however, the pastors and elders of the church come forward and convince Jesus to leave because Jesus, “won’t do things the way they’ve always been done or the way they think it should be done; after all, they’re in charge aren’t they?”

Application

            These verses have been used to teach about what can or can’t be done within a church. For example, can a church have fundraising events, like bake sales or bingo nights? Can the church make a profit of any kind? For example, can the church invest its tithes to earn extra money? Some even use these verses to teach about appropriate behavior for children in a church setting. I suppose you could drag that teaching out of these verses if you worked really hard at it but then I believe you’d be missing the obvious message. God will not tolerate any obstacles that make it more difficult for people, all people, to be able to reach out to Him for help, to worship Him, or to be in relationship with Him. If this lesson is anything then it is a warning that we had best be careful not to get between God and those he is trying to reach with his love and salvation.

            Additionally, these verses answer some important “what ifs;” what if we don’t have the right offering? What if we have nothing to offer but ourselves? What if we’re lost? What if we’re broken? What if all we want to do is sing? What if all we want to do is be in the presence of God? These verses make it very clear that all these things are available to us and all we have to do is just go to Him in faith. This is extremely important in light of the illustration of the Catholic church in Germany that I referenced at the beginning. I am very familiar with the Catholic church since I grew up Catholic. What is going on in the Catholic church in Germany is one of the reasons why I prepared the lesson titled Know Why You Believe What You Believe (See previous post—Title: Know Why You Believe What You Believe; Label: Theology; Date: 3/21/12 & 3/28/12). When we don’t know why we believe what we believe then we allow ourselves to be held captive by the unbiblical teachings of religious leaders who, in the case of the Catholic church in Germany, are seeking to maintain the financial contribution they receive from the state by threatening believers with the loss of their salvation (I can almost hear Jesus cracking his whip)! As I said in that particular lesson series, my objective is not that you should believe what I believe but that you must understand why you believe what you believe in light of what the Scriptures teach and not what some religious leader might be telling you. When religious leaders use their authority or their exegetical proficiency of the Scriptures for their own advancement either politically, socially or financially then they are participating in Turning the Church into a Den of Robbers and they must be confronted and corrected. Thereafter, if they persist in their deception and “thievery” then they must be rejected.

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[1] “German court backs Catholic ‘pay to pray’ rule,” http://www.google.com/hostednews/ap/article/ALeqM5hcLbZLtsj-2iRq8z1QkRTdZHkjSg?docId=fc1ea68e05a14170ac6c5375fe73bd3d (accessed September 26, 2012).

[2] “Herod’s Temple Illustration,” http://www.bible-history.com/jewishtemple/JEWISH_TEMPLEHerods_Temple_Illustration.htm (accessed September 26, 2012).

[3] Craig L. Blomberg, The New American Commentary, Matthew, (Nashville, TN: Broadman Press, 1992), p. 316.

[4] Donald A. Hagner, Word Biblical Commentary, Matthew 14-28, (Dallas, TX: Word Books, 1995), p. 601.

[5] Craig S. Keener, The IVP New Testament Commentary Series, Matthew, (Downers Grove, IL: InterVarsity Press, 1997), p. 316.

[6] Ibid., p. 317.