From another perspective; a Hasmonean perspective, the legitimacy of that Jerusalem temple could well be denied since the events of 37 b.c.e. A den of thieves, a den of robbers, has more relevance when viewed against Hasmonean history than it does to the events of 70 c.e. The thieves, or robbers are not the money changers but the Herodians who have usurped Hasmonean rule. That the gospel crucifixion story is set around 70 years from the events of 37 b.c.e. indicates that the Herodian siege of Jerusalem has relevance for the gospel writers. It is not simply the current, Pilate's time, operation of the Temple sacrifices that is primary here - it is the charge that Jesus made - the Temple has become a den of robbers/thieves. The Herodians have robbed the Hasmoneans of their High Priestly status - and Kingship.
Yes, of course, the gospel account can be interpreted in some prophetic, metaphorical or symbolic context re the events of 70 c.e. The prophetic sayings of Jesus being put into the mouth of this literary figure post 70 c.e. However, all of that does not negate the primary thrust of that Temple cleansing story. i.e. that the cleansing was a literary, symbolic, demonstration against the events of 37 b.c.e. when the Hasmoneans were robbed of their High Priest and Kingship status.
All the gospel railing against the Jewish priesthood can be read as being against the Herodian appointed Jewish priesthood. The events of 37 b.c.e., events prior to the time of Pilate, are events that are being reflected within the gospel Jesus story. Backdating the relevance of the 70 c.e. events is one thing - another is the bringing forward, to the Pilate timeline, the relevance of the earlier events of 37 b.c.e. Both historical events 37 b.c.e. and 70 c.e. are reflected in the gospel story.
Perhaps, in connection with 37 b.c.e., the account in Slavonic Josephus should be kept in mind:
Page 172 from the
Slavonic Josephus
Immediately the priests started to grieve
and complain to one another, saying among
themselves in secret (things)they would
not dare to say in public because of Herod’s
friends.
For they were saying: ‘The Law forbids us
to have a foreigner (as) king, but we are
expecting the Anointed, the Meek One, of
David’s line. Yet we know that Herod is an
Arab, uncircumcised. The Anointed One
will be called meek but this (king) has
filled our whole land with blood. Under
the Anointed the lame were to walk,
the blind to see, the poor to prosper,
but under this (king) the hale have become
lame, those who could see have gone blind,
the rich are beggared.
But is this (king)the hope of nations?
We detest his misdeeds, are the nations
going to hope in him?”
Alas, God has abandoned us and we are
forgotten by Him, and he wishes
to commit us to desolation and ruin,
not as in the time of Nebuchadnezzar
or Antiochus! For them the prophets were
teachers of the people and promised us
captivity and return. But now there is
no one to ask and no one to console (us)!
In reply the priest Ananus told them:
“I know all the Writings. When Herod was
fighting in front of the city,
I never imagined that God would allow him
to reign over us. But I now understand
that our devastation is <already> at hand.
And consider Daniel’s prophecy. For he
writes that after the Return, the city of
Jerusalem will stand for 70 weeks of
years, that is 400 years and 90, and will
lie waste after those years”.
And they calculated the years and it was so.
And the priest Jonathan answering, said:
“The number of years are as I said, but
where is the Holy of Holies? For
(the prophet) cannot be called this Herod
holy. (since he is) bloodthirsty and foul.”
But one of them, Levi by name, wishing to
appear wiser than them, said whatever
occurred to him, not (quoting) the Scriptures
but (repeating) fairy stories.
They, being scribes, began to seek the time
when the Holy (One) would appear, and were
disgusted by Levi’s words, saying. “You have
broth in your mouth and bone in your head.
They said this to him because he had taken
an early breakfast during the night and his
head was heavy as bone with the drink.
Humiliated, he hurried off to Herod;
and he told him the words of the priests who
had spoken against him.
But Herod sent (his men) by night and
slew them all in secret from the people
so that they should not cause a riot.
And he appointed others <in their place>.
Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison
H. Leeming (Editor), K. Leeming (Editor)
