During his entry into Jerusalem, the people paid homage to Jesus as the Son of David with the words of the pilgrims of Psalm 118: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Mt 21: 9). He then arrived at the temple. There, however, in the place that should have been taken up by the encounter between God and man, he found livestock merchants and money-changers who occupied this place of prayer with their commerce. Certainly, the animals on sale were destined to be burned as sacrifices in the temple, and since in the temple it was impossible to use coins that bore the likeness of the Roman emperors, who were in opposition to the true God, they had to be exchanged for coins that did not show the idolatrous image. All this, however, could have taken place elsewhere: the place where this was now occurring should have been, in accordance with its destined purpose, the atrium of pagans. Indeed, the God of Israel was precisely the one God of all peoples. And although pagans did not enter, so to speak, into the Revelation, they could however, in the atrium of faith, join in the prayer to the one God. The God of Israel, the God of all people, had always been awaiting their prayers too, their seeking, their invocations. Instead, commerce was prevailing – dealings legalized by the competent authority which, in its turn, profited from the merchants’ earnings. The merchants acted correctly, complying with the law in force, but the law itself was corrupt. “Covetousness… is idolatry”, the Letter to the Colossians says (3: 5). This was the idolatry Jesus came up against in the face of which he cites Isaiah: “My house shall be called a house of prayer” (Mt 21: 13; cf. Is 56: 7), and Jeremiah: “But you make it a den of robbers” (Mt 21: 13; cf. Jer 7: 11). Against the wrongly interpreted order, Jesus with his prophetic gesture defends the true order which is found in the Law and the Prophets.
Today, all this must give us, as Christians, food for thought. Is our faith sufficiently pure and open so that starting from it “pagans”, the people today who are seeking and who have their questions, can intuit the light of the one God, associate themselves in the atriums of faith with our prayers and, with their questions, perhaps also become worshippers? Does the awareness that greed is idolatry enter our heart too and the praxis of our life? Do we not perhaps in various ways let idols enter even the world of our faith? Are we disposed to let ourselves be ceaselessly purified by the Lord, letting him expel from us and the Church all that is contrary to him?