Tag Archives: temple corruption

THE TEMPLE’S FAILURE AND DECLINE (2)

PMW 2018-044 by Kenneth L. Gentry, Jr.

I am continuing a brief study on the Jewish temple’s decline through abuse, showing the necessity of its destruction under God’s wrath in AD 70. My previous article should be consulted for context.

Interestingly, on several occasions before Christ’s coming, the temple undergoes cleansings because of profanations by Ahaz (2Ch 29:12ff), Mannaseh (2Ch 34:3ff), Tobiah (New 13:4-19), and Antiochus (1Mac 4:36ff; 2Mac 10:1ff). The temple of Christ’s day is also corrupt, for Christ himself symbolically cleanses it when he opens his ministry (Jo 2:13-17) and as he closes it (Mt 21:12-13) — even though it is under the direct, daily, fully-functioning administration of the high priesthood. Continue reading

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JEWISH TEMPLE = EMPEROR WORSHIP (6)

Building templePMT 2014-124 by Kenneth L. Gentry, Jr.

In this sixth entry in an 8-part series I am arguing that the Jewish Temple in the first-century effectively functioned as tool of emperor worship because of its corrupt high-priestly aristocracy. I recommend reading the previous articles first, and in order.

Gaston (75-76) argues for “a definite anti-cultic polemic in the tradition behind the gospel according to Mark.” Thus, in Mk 14:58 the Lord himself alludes to the temple as an idol for Israel. There we read witnesses against him declaring: “We heard Him say, ‘I will destroy this temple made with hands [cheirpoiēton] and in three days I will build another made without hands.’” We see cheirpoiēton frequently used of idols in the LXX in the place of eidōlon or tupos. In the LXX the term “almost always” (TDNT 9:436) refers to pagan idols: Lev 26:1; Dt 4:28; 2Ki 19:18; 2Ch 32:19; 27:15; Psa 115:4; 135:15; Isa 2:8; 10:11; 16:12; 19:1; 21:9; 31:7; 46:6; Hab 2:18. Beale states that it “always” refers to idols (Beale, Temple 224n). Simon (133) notes that “chiropoiēton is the technical term, so to say, by which the Septuagint and the Greek-speaking Jews describe the idols.” We also find it in Philo (Vit. Mos. 1:303; 2:51, 88, 165, 168) and the Sibylline Oracles (3:650ff; 4:8-12). Consequently, Evans notes that “made with hands” is a “hint at [the temple’s] idolatrous status”; Lightfoot agrees. Therefore, Walker (10) calls this phrase “potentially incendiary.” Continue reading

JEWISH TEMPLE = EMPEROR WORSHIP (4)

PMT 2014-122 by Kenneth L. Gentry, Jr.Emperor worship temple 4
In this fourth entry in an 8-part series I am arguing that the Jewish Temple in the first-century effectively functioned as tool of emperor worship, when understood spiritually.

Along with pride in their national shrine the Jews boast of their physical descent from Abraham, as Paul strongly indicates: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I” (2Co 11:22). This involves a trusting in the flesh (Gal 4:23, 39; 1Co 10:18 [Gk]). They pride themselves in physical circumcision (Ro 2:25-29; Gal 5:11; 6:12-13; Php 3:2-3; Tit 1:10). Indeed, they trust in all their ritual traditions as Paul’s testimony shows: “I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions” (Gal 1:14). When he defends his apostleship against his opponents he writes: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I” (2Co 11:22).

We see Judaism’s strong ritual concern early in the post-Pentecost Christian witness. In Ac 6:14 Stephen is charged with an attempt to “alter the customs which Moses handed down to us.” Scharlemann (102) observes that “the word translated as ‘customs’ reads eth in Greek; and this, in turn, is a translation of the Hebrew minh got. It was used to cover the whole complex set of ritual prescriptions and religious obligations assumed by the Jew when he took upon himself the yoke of the kingdom. It was the word used to refer to carrying out the requirements of the oral tradition.” Continue reading

JEWISH TEMPLE = EMPEROR WORSHIP (3)

Emperor worship temple 3PMT 2014-121 by Kenneth L. Gentry, Jr.

In this third entry in an 8-part series I am arguing that the Jewish Temple in the first-century effectively functioned as tool of emperor worship, when understood spiritually.

The temple authorities, including especially the high priests, were irrevocably corrupt long before the Jewish War. Indeed, the high priest in Jesus’ day was Anna, of whom Brown (Jn 1:121) notes: “the corruption of the priestly house of Annas was notorious.” According to Josephus: “The principal high-priestly families, with their hired gangs of thugs, not only were feuding among themselves, but had become predatory, seizing by force from the threshing floors the tithes intended for the ordinary priests” (Ant.. 20.180, 206-7). The Babylonian Talmud laments: “Woe is me because of the house of Boethus; woe is me because of their staves! . . . Woe is me because of the house of Ishmael the son of Phabi; woe is me because of their fists! For they are High Priests . . . and their servants beat the people with staves” (Pesah. 57a). “Starting by about 58 or 59, the high priests began surrounding themselves with gangs of ruffians, who would abuse the common priests and general populace” (Horsley HP 45). In fact, “the high priests and royalists actually contributed to the breakdown of social order through their own aggressive, even violent, predatory actions” (Horsley HP 24). Continue reading

JEWISH TEMPLE = EMPEROR WORSHIP (2)

PMT 2014-120 by Kenneth L. Gentry, Jr.Emperor worship temple 2

In this second entry in an 8-part series I am arguing that the Jewish Temple in the first-century effectively functioned as tool of emperor worship, when understood spiritually.

Temple Abuse; Temple Transience

Over and over again the temple cult is disparaged by the OT prophets when Israel falls into sin: Isa 1:10-17; 29:13; 43:23-24; Jer 6:20; 7:1-6, 21-22; 11:15; Eze 20:25; Hos 6:5-6; Am 4:4-5; 5:21-25; 9:1; Mic 6:1-8; Mal 1:10. Jeremiah even presents God as dramatically denying he ever directed Israel to sacrifice: “For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you’ ” (Jer 7:22-23). Continue reading

JEWISH TEMPLE = EMPEROR WORSHIP (1)

Emperor worship temple 1PMT 2014-119 by Kenneth L. Gentry, Jr.

In this 8-part series I will be arguing that the Jewish Temple in the first-century effectively functioned as tool of emperor worship, when understood spiritually. Let’s begin (it’s almost time for breakfast).

As John writes, Israel has been a part of the Roman regime for almost a century. As such she enjoyed special leagues of “friendship and mutual alliance” which began with Julius Caesar (Jos. Ant. 14:10:1 §185; cf. Leon 8-11). Her love for Caesar was so great that after he was murdered, Jews wept for many nights at the site of his cremation (Suetonius, Jul. 84:5). Josephus, a priestly member of the Jewish aristocracy, praises Julius and records many of the treaties with the Jews which were established by Caesar and later Roman authorities (Ant. 14:10:2-25 §190-267). He then declares: “there are many such decrees of the senate and imperators of the Romans and those different from these before us” (Ant. 14:10:26). Israel engages these alignments despite her OT prophets condemning unholy alliances as harlotry (e.g., Hos 7:11; cf. Rev 5 Excursus). As noted above, the exercise of the Land beast’s authority is “in his [the Roman emperor’s] presence” (13:1a). Later in Rev 17 we will see Israel’s alliance symbolized by a harlot engaged in a drunken sexual orgy with the sea beast. Continue reading