The Jerusalem Temple as בית שידי "House of Demons": Unveiling Early Evidence
Earliest References and Textual Evidence
One of the earliest references to the Jerusalem Temple as a "House of Demons" comes from the Dead Sea Scrolls, specifically 4QpsDan. Bennie H. Reynolds, in his article "WHAT ARE DEMONS OF ERROR? The Meaning of שידי טעותא and Israelite Child Sacrifices," discusses this text, which accuses the children of Israel of sacrificing their sons to "demons of error," provoking God's wrath and leading to their exile by Nebuchadnezzar. This text highlights the association of demon worship with the Temple practices, suggesting that the Temple had become a site of idolatry and false worship in the eyes of certain groups.
The Epistle of Barnabas
The Epistle of Barnabas, a Christian text from the early second century, offers a clear condemnation of the Temple, describing it as a "house of demons" (οἶκος δαιμονίων). In Barnabas 16, the author contrasts the physical Temple, which he claims was full of idolatry and opposed to God, with the metaphorical temple of the heart, which should be holy and dedicated to God. This passage reflects an early Christian polemic against the Jewish Temple, emphasizing its perceived spiritual corruption and the shift towards an internal, spiritual understanding of worship.
Interpretation by Early Church Fathers
The idea of the Jerusalem Temple as a "House of Demons" was not limited to Jewish and early Christian texts. Early Church Fathers, such as Origen and Tertullian, also engaged with this concept. Origen, in his work Contra Celsum, connects Jesus' mission to the "lost sheep of the house of Israel" with a divine descent to rescue those led astray by false worship, implicitly critiquing the Temple practices.
Similarly, Tertullian, in Prescription Against Heretics, references Jesus' mission to the lost sheep of Israel before instructing his disciples to go and teach all nations. This progression highlights the initial focus on Israel, perceived as needing salvation from their erroneous worship, which included the practices associated with the Temple.
The Influence of Marcionism
The Marcionite Gospel, an early Christian text associated with the heretic Marcion, begins with Jesus at the Temple, which Marcionites considered a place of demon worship. The Gospel of Marcion is known for its anti-Jewish sentiments and its portrayal of the Jewish God as distinct from the God of Jesus. This perspective likely influenced other early Christian writings that criticize the Temple and its practices.
Textual Variants and Gospel Harmonization
Interestingly, the Gospel harmonization efforts, such as those by Tatian in the Diatessaron, might also reflect this critical stance towards the Temple. Tatian's Diatessaron and Irenaeus's references to the "lost sheep of the house of Israel" suggest an early integration of various gospel accounts, emphasizing the critique of the Temple and its association with demon worship.
Conclusion
The depiction of the Jerusalem Temple as a "House of Demons" is a recurring theme in early Jewish and Christian literature. This perspective reflects the deep religious and cultural conflicts of the time, highlighting the tension between traditional Temple worship and emerging Christian beliefs. Understanding these early texts and their interpretations helps illuminate the complex history of religious thought and the development of early Christian theology.
References
- Reynolds, Bennie H. "WHAT ARE DEMONS OF ERROR? The Meaning of שידי טעותא and Israelite Child Sacrifices." Revue de Qumrân, Vol. 22, No. 4 (88), December 2006.
- Epistle of Barnabas, Chapter 16.
- Origen, Contra Celsum.
- Tertullian, Prescription Against Heretics.
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