A model of the 1st century Temple, 
at the Holy Land Hotel in modern Jerusalem.

Orientation

The Temple was the hub of Jerusalem’s 1st century economy, for three reasons. In the context of the Temple's economic importance, Jesus' symbolic actions to disrupt the operations of the Temple take on new meaning.

"Technical" Workers: The first way the Temple invigorated Jerusalem's economy was through its on-going construction. Even though Herod the Great had started building the Temple some twenty years before Jesus was born, it still was not finished--and indeed would not be finished until 62 A.D. In the year 27 A.D. (approximately the time of this story), construction workers were still hauling building materials to the site, cutting stones, laying them in place, and fashioning some of the Temple’s more delicate details. Construction was providing jobs for a lot of people. Josephus says that when the Temple was finally finished in 62, 18,000 men in Jerusalem were put out of work--a significant number in an overall population of 35,000-70,000 people.

"Priestly" Workers: Temple operations, primarily the on-going sacrifice of animals, also invigorated the local economy. Farmers from outlying areas raised lambs, calves, and doves for sale to Temple authorities. Business people sold these animals at stalls in the courts of the Temple. Bankers exchanged coins Jewish pilgrims brought with them into coins from Tyre, which was the only currency allowed for business transactions in the Temple precincts. At least 700 priests and other workers then slaughtered the animals, drained the blood, burned the carcasses, and said the prayers. All these people depended on the Temple for their livelihood.

"Infrastructure" Workers: The demand for ancillary goods and services was a third way the Temple invigorated the economy. The ready supply of animal hides created a network of tanners and  leatherworkers. Hostels sprang up which sold food and lodging to Jewish pilgrims from all corners of the Roman empire who came to offer their sacrifices. Hostels in turn required subsidiary demands for food, straw mats, and similar supplies.

The Temple was therefore the lifeblood of Jerusalem’s economy. Since there was no other significant source of income, virtually the entire population of the city had a financial interest in the Temple. By disrupting all the buying, selling, and sacrificing, Jesus symbolically disrupts the city's economy. Why? Because the Temple economy was fundamentally oppressive, robbing money from poor Jewish peasants, including widows, and giving it to wealthy priests. There is some evidence that the price of animals sold for sacrifice was fixed at exorbitant rates. "Beware of the scribes [and priests] . . ." Jesus warns, "they devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation" (12:38-40).

The widow who gives two copper coins is likely a victim of economic oppression. Jewish leaders may benefit from the Temple economy; but Jewish widows do not. Jesus seems to imply that God does not require destitute widows to give away their last coins. The Temple should be a house of prayer, not a den of bandits (11:17).

The chief priests and scribes, threatened by the underlying message of the Temple disruption, now look for a way to kill Jesus (11:18). He has symbolically threatened the entire local economy.

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