This article is part 5 of the short series titled “The Kingdom and the King.”
The series traces the story of Jesus from promise to reign, showing how the Kingdom of God unfolds across the Gospels. Part 4B of the series can be found at The Kingdom and the King: Part 4B — The Road to Jerusalem
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Confrontation, Rejection, and Betrayal of the King
AD 33 – Passover Week
The road that began in Galilee now leads decisively to Jerusalem. The raising of Lazarus has forced the issue. The chief priests and Pharisees have determined that Jesus must die (Jn 11:53). Yet before the cross comes a final, deliberate presentation of the King.
Passover approaches once again. The city fills with pilgrims. Expectation hangs in the air.
The King enters the city. Jerusalem will now decide what to
do with Him.
The Triumphal Entry
As Jesus approaches Jerusalem from the Mount of Olives, He sends two disciples ahead to retrieve a donkey (Mt 21:1–11; Mk 11:1–11; Lk 19:28–44; Jn 12:12–19). The act is intentional. It fulfills the words of the prophet Zechariah—words many in Judea would have known:
humble and mounted on a donkey.”
Crowds spread cloaks and branches on the road. They cry out, “Hosanna to the Son of David!” and “Blessed is He who comes in the name of the Lord!” For a moment, it appears as though the city recognizes its King. Yet Luke records that as Jesus draws near, He weeps over Jerusalem. He knows the praise is fragile. The city that shouts “Hosanna” will soon demand crucifixion.
The King has openly presented Himself. The decision cannot
be postponed.
Public Confrontation - The Second Cleansing of the Temple
Entering the temple courts, Jesus once again drives out those buying and selling (Mt 21:12–17; Mk 11:15–19; Lk 19:45–48). He declares:
but you have made it a den of robbers.”
This second cleansing is more than reform. It is judgment. The King stands in the center of Israel’s worship and pronounces it corrupted.
The confrontation is now public and unavoidable.
One Cleansing or Two?
At this point, a natural question arises. The Gospel of John places the cleansing of the temple at the beginning of Jesus’ ministry (John 2:13–22). However, Matthew, Mark, and Luke record a similar cleansing during the final week before the crucifixion (Matthew 21:12–13; Mark 11:15–18; Luke 19:45–46).
Are these accounts describing the same event, placed differently for theological reasons? Or did Jesus cleanse the temple twice—once at the beginning of His ministry and again at the end?
Two main views have been proposed.
- View One: One Event, Different Placement
Some scholars argue that there was only one cleansing, which took place during the final week in Jerusalem. They suggest that John may have placed the event earlier in his Gospel to make a theological point. In this view, the temple cleansing becomes an early symbol of what Jesus’ ministry would accomplish—replacing the old temple system with Himself.
This position emphasizes that the actions described in John and the Synoptics are very similar: animals being driven out, tables overturned, and strong language used against corrupt practices.
However, this view assumes that John arranged the material thematically rather than strictly chronologically.
- View Two: Two Separate Cleansings
Others argue that there were two temple cleansings—one at the beginning of Jesus’ ministry and another at the end.
Several details support this view.
First, John records that Jesus makes a whip of cords and speaks of “My Father’s house” (Jn 2:15–16). In the Synoptic accounts, Jesus quotes Isaiah 56 and Jeremiah 7, calling the temple “a house of prayer” that has become “a den of robbers.” The language is similar but not identical.
Second, the reactions differ. In John’s account, the authorities demand a sign. In the later accounts, they begin actively plotting to destroy Him. The hostility is much more developed at the end of His ministry.
Third, it is reasonable to think that corruption in the temple system would return after an earlier cleansing. If Jesus challenged the system at the beginning, it may have re-emerged, leading to a final and more explosive confrontation during His last Passover.
If this view is correct, the two cleansings would form bookends around His ministry. The King begins by confronting corruption in His Father’s house—and He ends by doing so again.
- Which View Best Fits the Harmony?
For the purpose of a chronological harmony, the simplest reading is to treat Jn 2 as an early Passover cleansing and the Synoptic accounts as a later one during Passion Week. John explicitly mentions that this event occurs at Passover early in Jesus’ ministry, and his Gospel records multiple Passovers, suggesting a ministry lasting several years.
Whether one holds to one cleansing or two, the theological message remains consistent. The King claims authority over the temple. He exposes corruption. He signals that the true center of worship will not ultimately be a building in Jerusalem, but Himself.
In the larger Kingdom narrative, this moment is crucial. The
wedding at Cana revealed joy and abundance. The temple cleansing revealed
authority and judgment. Together they show that the Kingdom Jesus brings is
both restorative and reforming.
The King has come—not only to bless, but to purify. Temple Debates and the Olivet Discourse
The religious leaders respond immediately. They challenge His authority (Mt 21:23–27; Mk 11:27–33; Lk 20:1–8). Jesus answers with parables that expose their unbelief—the parable of the vineyard tenants, the wedding banquet, and others that reveal the rejection of the Son.
He pronounces woes against hypocrisy (Mt 23). The language is sharp and prophetic. The leaders who claim to guard the vineyard are shown to be those who have rejected its rightful heir.
Leaving the temple, Jesus foretells its destruction (Mt 24–25; Mk 13; Lk 21). Sitting on the Mount of Olives, He describes coming judgment, tribulation, and the vindication of the Son of Man.
The Olivet Discourse makes clear that the Kingdom will not be secured through temple preservation or political power. A greater transition is coming.
The old order is passing. Something new is about to be
established.
Anointing at Bethany
Shortly before the Passover meal, Jesus is anointed in Bethany (Mt 26:6–13; Mk 14:3–9; Jn 12:1–8). Mary pours costly perfume upon Him. Some protest the expense, but Jesus interprets the act plainly: “She has done it to prepare Me for burial.”
While crowds debate and leaders plot, a quiet act of
devotion acknowledges what lies ahead. The cross is no longer distant.
The Last Supper
On the night of Passover, Jesus gathers with the Twelve (Mt 26:17–35; Mk 14:12–31; Lk 22:7–38; Jn 13–17). He washes their feet, modeling servant leadership. He breaks bread and shares the cup, saying:
The Passover meal—remembering deliverance from Egypt—now becomes the sign of a new covenant. The King reinterprets redemption around Himself.
He speaks of betrayal, denial, and departure. Yet He also
promises the coming Helper and prays for those who will believe through the
disciples’ testimony. The Kingdom is not collapsing. It is being fulfilled.
Gethsemane
The King who entered Jerusalem in humility now bows fully to the Father’s will. When the arresting party arrives, He does not resist. He declares, “I am He,” and they draw back.
He goes willingly.
From Confrontation to Condemnation - The Trials
Through the night and into the morning, Jesus stands before Annas, Caiaphas, the Sanhedrin, Pilate, and Herod (Mt 26:57–27:31; Mk 14:53–15:20; Lk 22:54–23:25; Jn 18:12–19:16). False witnesses testify. Peter denies Him. Pilate finds no guilt, yet yields to the crowd’s demand.
The irony is profound. The true Judge is judged. The King
stands silent before earthly authority. The inscription above Him will read,
“King of the Jews.” What was meant as mockery becomes truth.
The Crucifixion
At Golgotha, Jesus is crucified (Mt 27:32–56; Mk 15:21–41; Lk 23:26–49; Jn 19:17–37). Darkness falls. The temple veil is torn. He declares, “It is finished!” The Lamb dies at Passover.
The Kingdom that was announced in Galilee is secured through
sacrifice in Jerusalem.
The Burial
Joseph of Arimathea places the body in a new tomb (Mt 27:57–66; Mk 15:42–47; Lk 23:50–56; Jn 19:38–42). A stone is rolled across the entrance. Guards are posted. From a human perspective, the story appears finished.
The King is dead. Yet the week that began with shouts of
“Hosanna” has not yet spoken its final word.
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Stay tuned for Part 6, "The Kingdom and the King: Part 6 – The King Lives and Reigns," which is to follow.
Part 4B of the series can be found at: The Kingdom and the King: Part 4B — The Road to Jerusalem
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