Jesus lost his
cool with the bankers! He cleaned out the temple in Jerusalem of market
traders, pigeon sellers and money changers. The noise must have been dreadful
with money birds flying around and tables being thrown over and Jesus shouting!
Imagine the
kaffluffel!
There was an
economic network of curtain makers, barbers, incense manufacturers, goldsmiths,
trench diggers, shewbread bakers. It was a racketeering issue with ruling class
interest. Maybe some parallels with the banks and the hedge funds today? The
temple fundamentally was an economic institution that dominated Jerusalem.
Again as the financial sector dominates UK economy. Greek or Roman money had to
be changed into temple or Tryian coinage for temple dues. There were other
money changers, bankers. Doves were sold to the poor and widows, women, lepers,
who were considered unclean by the law and were made to pay for it.
Jesus also had
an issue with anyone carrying a vessel through the temple. He basically caused
all business to be suspended for the day-at a loss to the markets! In the Old
Testament the prophet Isaiah (Ch 56) speaks of an inclusive Israel, of giving
justice to foreigners who were marginalized and to the dispossessed and
outsiders. The thieves or robbers Jesus refers to are social bandits, institutional
bandits. There are plenty of them around today! Unless exploitation of the poor
stops, the temple will be destroyed. And it was! Could this be true of Britain
today?
Jesus attacks
the underlying political economy of the temple economy that exploits the poor.
His actions upset the temple authorities who depended on the sale of those
sacrificial victims and the exchange of money to lubricate their coffers.
Prophets were associated with miracles so the Jewish authorities demand a
miracle to explain his actions. His answer indicates that despite his anger he
does not believe that God lives in buildings alone. The Temple of God he
alludes to in his reply is of course his body and by implication our bodies
(and the implications of that take some swallowing) which will be resurrected
in 3 days. The Jewish authorities are scandalized by his response and fail to
understand what he is talking about. And despite his following in Jerusalem,
Jesus intuitively knew he could not trust the people. Time would tell that he
was right.
Often our holy
places are not places of prayer but are cold reminders of a bygone age or are
let out, sold for other purposes. We desperately need places to pray-and if
churches should be anything they should be those places-and places of justice.
Whose side should the church be on, at this time of terrible injustice for so
many people?
The story also
speaks to us of the passion of Jesus, his anger, his righteous indignation. We
need that passion as a channel to energise our fight against the injustices and
abuses we are now daily surrounded by. Are we going to let our apathy see the
NHS and the Welfare State destroyed as appears to be the case? Anger is a sign
that something is wrong, recognizing that and using it rather than getting
depressed is essential for our well being and that of families, our society and
our world.
Anger at injustice
motivates us into action to change the world we live in if we channel that
energy constructively. Let your anger over injustice out and use it!
Inspired by
love and anger, disturbed by need and pain,
Informed of
God’s own bias we ask him once again:
“How long
must some folk suffer? How long can few folk mind?
How long
dare vain self interest turn prayer and pity blind?”
From those
forever victims of heartless human greed,
Their cruel
plight composes a litany of need:
“Where are
the fruits of justice? Where are the signs of peace?
When is the
day when prisoners and dreams find their release?”
From those
forever shackled to what their wealth can buy,
The fear of
lost advantage provokes the bitter cry,
“Don’t query
our position! Don’t criticise our wealth!
Don’t
mention those exploited by politics and stealth!”
To God, who
through the prophets proclaimed a different age,
We offer
earth’s indifference, its agony and rage:
“When will
the wronged be righted? When will the kingdom come?
When will
the world be generous to all instead of some?”
God asks,
“Who will go for me? Who will extend my reach?
And who,
when few will listen, will prophesy and preach?
And who,
when few bid welcome, will offer all they know?
And who,
when few dare follow, will walk the road I show?”
Amused in
someone’s kitchen, asleep in someone’s boat,
Attuned to
what the ancients exposed, proclaimed and wrote,
A Saviour
without safety, a tradesman without tools
Has come to
tip the balance with fishermen and fools.
(C) John
Bell
