Executive Summary: Jesus’ revolutionary goals were twofold. He sought the abolition of animal sacrifice as well as 'meatism,' the consumption of flesh. The two are closely intertwined because meatism is the sacrifice of innocent animals to the belly-idol (Proverbs 23:20-21; Philippians 3:19). Notably, Jesus admonished the Pharisees, quoting Hosea 6:6, "Go and learn what this means: I desire compassion rather than sacrifice" (Matthew 9:13 NASB).
Jesus' revolutionary zeal is evident in his statement: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law” (Matt. 10:34-35). He’s aware that a revolutionary may have to pay the ultimate price:- “And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matt. 10:38-39).
Jesus' revolutionary outlook on animal liberation continues the tradition of the five great OT vegan prophets: Isaiah 1:11; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21-22; Micah 6:6-8. Notably, Hosea said, "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings" (Hosea 6:6 KJV). Also, “Love thy neighbour as thyself” (Leviticus 19:18; Matthew 22:39) was commanded by Jesus. In my interpretation, animals are also our neighbours, given the fact that they live in our proximity and are sentient beings with a soul like us.
Jesus’ revolutionary strategies included securing public support through preaching, notably, Sermon on the Mount, and miracles. His triumphant entrance into Jerusalem was a deliberate, high-profile act designed to draw attention to his mission.
Jesus’ revolutionary tactics included meticulous planning and site-visit beforehand, publicity, coordination of manpower, spending the night in a neighbouring town on the eve, using proper force, arranging a safe retreat, setting a Plan B and/or follow-up plan… His revolutionary action involved taking direct action, wielding a whip, table overturning, liberating all animals about to be slaughtered like oxen, sheep and doves, blocking all commercial traffic through the Temple.
And in all these, He’s probably aided by His disciples and followers, incl. Mary Magdalene. Otherwise, it would have been impossible for Him alone to blockade the 35-acre Temple; and He would have been arrested or even killed by the Chief Priests and Scribes on the spot. During the attack, Jesus also shouted revolutionary slogans. He loudly called the Temple-turned-butcher-shop “a den of murderers” (Mark 11:17), thus debunking the fraudulent and evil nature of the Temple cult. These effectively disrupted the lucrative income stream of the Chief Priests and Scribes, who immediately afterwards conspired to destroy Him (Mark 11:15-18), eventually leading to His arrest, trial, and crucifixion, as concluded by Keith Akers (2000: 113-134).
The abolition of animal sacrifice largely materialized after the Fall of Jerusalem in 70 AD. However, the abolition of meatism failed because Paul the anti-vegan apostate hijacked Jesus' entire vegan church and replaced it with an institution that endorsed animal exploitation. So we must carry forward Jesus’ revolutionary struggle by studying His revolutionary theory, spreading His vegan gospel, and applying His strategies and tactics in our modern fight for animal justice until all innocent creatures of God are liberated. Cut out all meaty vice; follow the Vegan Christ!
1. Revolutionary Goals
Jesus’ revolutionary goals were twofold. He sought the abolition of animal sacrifice as well as 'meatism,' the consumption of flesh. The two are closely intertwined because meatism is the sacrifice of innocent animals to the belly-idol (Proverbs 23:20-21; Philippians 3:19; Hicks 2018).
His opposition to these practices is explicitly recorded in early Christian texts and supported by historical sources. Notably, Jesus admonished the Pharisees, quoting Hosea 6:6, "Go and learn what this means: I desire compassion rather than sacrifice" (Matthew 9:13 NASB). According to Akers (2017), "that would explain why Jesus went into the temple and attacked what he found there", as will be explained below.
Similarly, in the Gospel of the Ebionites, Jesus condemned animal sacrifice in the Temple of Jerusalem:- “I have come to abolish the sacrifices, and if you cease not from sacrificing, my wrath will not cease from you” (Panarion Book I, 30.16.5). When Epiphanius questioned a Jewish Christian as to why he’s a veggie, the Jewish Christian responded simply: "Christ revealed it to me" (Panarion Book I, 30. 18.9). Jesus also rejected the Passover meal: “I have no desire to eat the flesh of this Paschal Lamb with you” (The Gospel of the Ebionites 22.4).
2. Revolutionary Zeal
Jesus' mission was not one of passive acceptance but of radical transformation, challenging the existing religious and social order. His revolutionary zeal is evident in his statement: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law” (Matthew 10:34-35). His words resonate with revolutionary leaders throughout history, such as Chairman Mao, who declared in 1927, “Revolution is not about inviting people to a meal but a violent action in which one class overthrows another.”
Jesus was aware that a revolution may cost lives. He declared, “And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matthew 10:38-39).
Jesus also knew that in any revolutionary camp, including His own, there would be moles. In his prophetic foresight, Jesus anticipated betrayals, most notably by Judas Iscariot and Paul, the latter of whom did not merely distort Jesus’ message but hijacked his entire vegan church and converted it into an institution diametrically opposed to its original principles. Jesus’ statement, “And a man's foes shall be they of his own household” (Matthew 10:36), not only described the Chief Priests and Scribes transforming His Father’s house into a slaughterhouse but prefigured Paul’s total subversion of Jesus' original teachings. Jesus made multiple prophecies concerning Paul’s treachery and the subsequent corruption of His Church.
3. Revolutionary Theory
Jesus' radical stance on animal sacrifice continues the prophetic tradition. There are five great prophets from the Old Testament who expressed opposition to animal sacrifice or showed sympathy for animals: Isaiah 1:11; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21-22; Micah 6:6-8. Notably, Hosea said, "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings" (Hosea 6:6 KJV). "Sacrifice" here must refer to animal sacrifice for the word is echoed and paralleled by "burnt offerings" immediately afterwards. This was picked up and elaborated upon by Jesus:- “But if you had known what this means, ‘I desire COMPASSION, and not a SACRIFICE,’ you would not have condemned the innocent. (Matthew 12:1-7 LSB).
Here, as pointed out by Akers (2020: 120-121), Jesus is asking his audience to be compassionate towards the animals, instead of condemning these innocent creatures of God by sacrificing them on the altar and/or to the human belly. "The innocent" must mean the innocent animals. Who else could the Vegan Christ have referred to as being unjustly condemned? Admittedly, The Contemporary English Version, as noted by me, interprets "the innocent" as "innocent disciples of mine". But this is unreasonable for Jesus distinctively states that it is the Pharisees' being short of understanding of Hosea 6:6 that has brought about their condemnation of the innocent, and Hosea 6:6 is absolutely unrelated to the picking of the heads of grain (the protestation the Pharisees are putting froth in the preceding verses) but as closely related to the sacrifice of animals as possible.
Moreover, “Love thy neighbour as thyself” (Leviticus 19:18; Matthew 22:39) was commanded by Jesus. In my interpretation, animals are also our neighbours, given the fact that they live in our proximity and are sentient beings with a soul like us.
In addition, Jesus explicitly warned animal abusers in Luke 13:1-9, comparing them to those whom Pilate had slaughtered. As Pastor Frank Kaufman (2019) elucidates, Jesus' warning suggests divine retribution for those who participate in the killing of animals.
4. Revolutionary Strategy
Jesus secured popular support through preaching and miracles. His Sermon on the Mount captivated the masses, while his acts of healing and compassion reinforced his revolutionary message. His triumphant entrance into Jerusalem was a deliberate, high-profile act designed to draw attention to his mission.
5. Revolutionary Tactics
Jesus meticulously planned his direct action against the Temple’s sacrificial system. On the eve of the 10th of Nisan, he inspected the Temple to familiarize himself with its layout (Mark 11:11). The action Jesus planned was to be a very public spectacle, which was, in all probability, coordinated with his disciples and followers, including Mary Magdalene. But by the time he got past the cheering crowds who thronged the entry road to Jerusalem, most people had returned to their homes or to the overcrowded inns that housed them during the Pass-over season. So he went on to Bethany, where he would spend the night at the home of Lazarus (cf. Hyland 1993, Ch. 22) before the 10th of Nisan (Matthew 21:17; Mark 11:11-12).
6. Revolutionary Action
Unlike previous prophets who merely condemned animal sacrifice, Jesus took direct action against the Temple’s sacrificial system. According to the historian Josephus, during Passover, approximately 250,000 animals were consecutively slaughtered/sacrificed in the Temple (Wars of the Jews 6.9.3), filling the air with the overwhelming stench of blood, urine, and feces (Hyland 1993: 51).
6.1. The Use of Appropriate Militant Force
When Jesus entered the Temple, He militantly freed all the animals awaiting slaughter there. “He found in the temple those who sold oxen and sheep and doves, and the money changers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. And He said to those who sold doves, ‘Take these things away! Do not make My Father’s house a house of merchandise!’” (John 2:14-16 NKJV). (The only animal species specified in Mark, Matthew and Mark is dove and no non-human animals are identified in Luke.)
Then in a bold and premeditated strike, Jesus physically disrupted the sacrificial economy by blocking all vessels (σκεῦος, skeuos), which could have included sacrificial animals, and shutting down commercial traffic through the Temple (Mark 11:16). He overturned the tables of the money changers, expelled vendors, and liberated animals such as sheep, oxen, and doves (John 2:14-16; Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46).
In particular, σκεῦος (skeuos), the Greek word for “vessel”, generally means a container, instrument, or utensil, but its meaning is broad and context-dependent. Josephus, in Antiquities of the Jews (3.6.4), uses skeuos to describe sacred objects in the Temple, which implies that anything used in Temple rituals, including animals, might have been understood in that category. Jesus’ deliberate disruption of these 'vessels' suggests that his protest extended beyond the financial exploitation in the Temple to a direct challenge against the sacrificial system itself.
Vicar James Thompson (1994) is one of the very few theologians with the moral courage and insightful knowledge to assert that Jesus was a militant animal liberator engaged in civil disobedience, particularly in the context of the Temple raid:- “It is obvious, therefore, whether we like it or not, that Jesus of Nazareth was not only a law breaker, guilty of civil disobedience, but on this occasion an animal liberator. Let us then as professed followers of the Nazarene, see to it that we do not unduly criticise those of the animal liberation front who get ‘carried away’ by a righteous indignation!...There are times of exception when loyalty to the highest laws will necessitate us breaking lesser laws” (see Jones 2022:32-33). In this connection, I would suggest that this revolutionary action on the part of Jesus is comparable to Direct Action Everywhere's open rescue of animals from factory farms.
7. Revolutionary Slogan: A Den of Murderers
During His dramatic assault on the Temple, Jesus loudly called the Temple-turned-butcher-shop “a den of murderers” (Mark 11:17), thus debunking the fraudulent and evil nature of the Temple cult, and transforming the traditional prophetic critique into direct action.
The phrase is commonly mistranslated as “a den of thieves” in English Bibles, following the King James Version (KJV), which renders λῃστής (lēstēs) as thieves. However, lēstēs more accurately means brigands or violent criminals (Strong’s Concordance). Even more significantly, Jesus was quoting Jeremiah 7:11, where the Hebrew מָּרִיץ (parits) is translated as robbers but actually means violent murderers or ravenous destroyers (Brown-Driver-Briggs; Strong’s Exhaustive Concordance).
Professor James Tabor (2024) argues that Jesus’ outcry should be understood in this original Hebrew context. In Jeremiah 7:11, the phrase “Has this house, which is called by My name, become a den of robbers [parits] in your eyes?” appears, yet the Hebrew verb parats (from which parits derives) means to break through, to shatter, to shred. Its Arabic equivalent, فتح (fatah), conveys meanings such as to cut, to slit, to tear open, or to rend apart.
7.1. The Real Enemy
Thus, Jesus’ raid on the Temple was not about money-changing or commercial corruption, as often claimed by mainstream Christianity, but about the violent, murderous activities taking place within it—specifically, the mass slaughter of innocent creatures of God.
The Bible does not say that people were being cheated and exchanging currency for those who wanted to purchase animals, for sacrifice was a necessary service. From all accounts, Jesus was never particularly concerned with monetary practices, as evidenced by His inclusion of a tax collector among His disciples (cf. Hyland 1993, What the Bible Really Says, Ch. 22). His true outrage was directed at the merciless shredding, ripping open, and cutting into pieces of innocent creatures of God in the name of religious ritual (cf. Tabor 2024).
Jeremiah 7:21-23 further supports this interpretation. God explicitly rejects animal sacrifice: “For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them: ‘Obey my voice, and I will be your God.’” This aligns directly with Jesus’ mission to abolish the sacrificial system.
As Keith Akers (2000: 113-134) concludes, Jesus, in emptying the Temple of animals about to be slaughtered for sacrifice, and in calling the Temple-turned-butcher-shop "a den of robbers", debunked the malevolent business fraud of animal sacrifice and disrupted the chief priests' and scribes' lucrative revenue stream, who immediately afterwards conspired to destroy Him (Mark 11:15-18), eventually leading to His arrest, trial, crucifixion, and resurrection on Easter. In the same vein, Pastor J.R. Hyland (1993, Ch. 22) asserts that "although Isaiah and the other Latter Prophets demanded an end to the slaughter, they had not taken any direct action against the sacrificial cult. But Jesus did." And it was his planned public assault on the sacrificial system that cost Him His life. The Temple was turned by the chief priests and scribes into a gigantic slaughterhouse, "awash in the blood of its victims." When Jesus disrupted the economic flow therein, they plotted to have Him killed.
James Thompson’s, Hyland’s, Akers’ and Tabor’s view in this regard is supported by other theologians like Thompson, E.P. Sanders, John Dominic Crossan, and N.T. Wright. E.P. Sanders (Jesus and Judaism, 1985) argues that Jesus’ Temple action was a protest against the entire sacrificial system, not just commerce. While he does not explicitly equate "vessels" with animals, he suggests that stopping the Temple trade would have disrupted sacrificial offerings. John Dominic Crossan (The Historical Jesus, 1991) sees Jesus' actions as an attack on the entire economic and sacrificial function of the Temple. He suggests that Jesus sought to symbolically shut it down, which would have affected the movement of sacrificial animals as well. N.T. Wright (Jesus and the Victory of God, 1996) interprets Jesus' action as a prophetic sign, like Jeremiah's Temple protest (Jeremiah 7:11).
8. A Coordinated Revolutionary Effort
Again, it is entirely reasonable to infer that Jesus was not acting alone in his public assault on the Temple's commercial system. Given the scale of the action—physically preventing people from carrying merchandise through the Temple—it is highly likely that he was aided by His comrades or His disciples and followers, including Mary Magdalene. The sheer practicality of the disruption supports this interpretation. The Temple was a massive structure, spanning 35 acres and accommodating thousands of people during Passover week. It would have been impossible for Jesus, acting alone, to physically block every entrance or passageway. A coordinated effort by multiple individuals would have been necessary to effectively disrupt the flow of commerce.
Equally importantly, Mark 11:18 notes that after the Temple action, the chief priests and scribes “began looking for a way to kill him.” Had Jesus acted alone, it would have been far easier for the temple authorities to arrest him immediately on the spot or even to chop him into pieces. The fact that he was not seized or killed right away suggests that he had enough support from a group of followers to create a significant and provisional disruption.
Further, in Mark 11:12–14, just before the assault on the Temple, Jesus was already with his disciples when he cursed the fig tree, and after the event, Mark 11:19 states, "When evening came, Jesus and his disciples went out of the city," suggesting they had been present throughout the day. And after Jesus drove all out from the Temple, it’s recorded in John 2:16 (NKJV) that “His disciples remembered that it was written, ‘Zeal for Your house has eaten Me up.’”
Last but not the least, the role of Jesus' broader group of followers, including Mary Magdalene, cannot be overlooked. Luke 8:1–3 describes Mary Magdalene and other women as being among Jesus' closest followers. While women were generally restricted from some areas of the Temple, they could have been present in the Court of the Gentiles, where the money changers operated. (In the Gospel of Mary [Ch. 5.5], Peter asserted that Jesus loved Mary Magdalene more than all other women; the Gospel of Philip [111.30-35] even discloses that Jesus often kissed her on the mouth. The Gospel of Mary also reveals that Jesus entrusted Mary Magdalene with secret teachings [Ch. 5.7-11, 8.10-24] and that she was meant to lead the disciples after His departure.) If this wider group assisted in blocking commercial traffic, the disruption would have been far more feasible.
9. Safe Retreat and Final Briefing
After the revolutionary action in the Temple, Jesus and his disciples withdrew from Jerusalem under the cover of night, as recorded in Mark 11:19, which states, "When evening came, Jesus and his disciples went out of the city." This retreat marked the beginning of Jesus’ final hours before his arrest and crucifixion. On the 14th of Nisan, Jesus held what would become known as the Last Supper, fully aware that he was about to be executed. At this meal, he arranged his final affairs and briefed His disciples on what they’re supposed to do after his death. This was not just a farewell gathering but a preview of the vegan Messianic reunion banquet in Heaven. It was at this meal that Jesus foretold Judas' betrayal, setting into motion the final steps toward his crucifixion. However, what was originally a vegan thanksgiving Messianic banquet was later distorted beyond recognition by Paul, the anti-vegan apostate, into a cannibalistic Eucharist. As Thompson (2024) aptly states, "Jesus was turned by Paul into the very thing he was protesting – a Paschal lamb!"
Paul’s corruption of the Eucharist fundamentally altered its meaning. Originally, it was a simple thanksgiving meal, consisting of grape juice and bread, with no suggestion of atonement through the consumption of Jesus' body and blood. This is evident in the Didache, a text dating to the early second century or earlier, which preserves an account of the Eucharist devoid of sacrificial elements. Moreover, the Dead Sea Scrolls, particularly in the Rule of the Community and other Essenic literature, describe a vegan Messianic Banquet, reinforcing that Jesus' practice was in line with Jewish traditions that rejected blood consumption. The Torah strictly forbade the consumption of blood and flesh from strangled animals (Leviticus 17:10-14; Acts 15:29), a prohibition that Jesus and his disciples would have observed.
However, Paul hijacked this tradition and transformed it into a bizarre, abstruse, cannibalistic cult (cf. Tabor 2012:14-15, 44-47, 148-151). Luke’s Gospel (Luke 22:15-18) juxtaposes Jesus' intention for a Messianic feast with the Pauline distortion (Luke 22:19-21), making one question whether Jesus would truly drink his own blood with the disciples in the future Kingdom of God. The Synoptic Gospel accounts of the Last Supper (Mark 14:22-25; Matthew 26:26-29; Luke 22:15-20; John 6:52-56) follow Paul’s theology almost word for word, directly reflecting his own writings in 1 Corinthians 10:16-17 and 11:23-26, demonstrating how deeply the Pauline hijacking infiltrated Christian tradition.
10. Revolutionary Goals Achieved and Not Achieved
The abolition of animal sacrifice in Judaism and Christianity largely materialized after the Fall of Jerusalem in 70 AD. However, the abolition of meatism failed because Paul the anti-vegan apostate completely corrupted Jesus' entire vegan church and replaced it with an institution that endorsed animal exploitation. Paul’s endorsement of flesh consumption --“Eat anything sold in the meat market without guilt” (1 Corinthians 10:25) -- perpetuated animal suffering for 2000 years. Thanks to the predominance of the voracious Pauline camp in Christianity, animal sacrifice has, after all, persisted in the form of bloody offerings to the belly-idol of humankind.
11. Conclusion
"The revolution has not yet succeeded; comrades must continue to strive." These were the final words of Dr. Sun Yat-sen (1927), and they resonate deeply with Jesus’ own unfinished mission. While animal sacrifice was abolished, the fight for animal liberation and global veganism—Jesus’ true revolutionary vision—remains unfulfilled. 3 trillion innocent creatures of God are murdered on an annual basis. And most mainstream Christians are still non-vegan or even anti-vegan. As followers of the Vegan Christ, we must embrace His revolutionary zeal, carry His cross, and work to abolish all violence against animals.
Vicar James Thompson (1994) recommends that we learn from Jesus when it comes to animal-rights activism:- “One thing was sure about Jesus: He knew when to give expression to the Lamb as well as to the lion! We who follow as disciples must learn to do likewise… in the work of the Animal Rights movements. We need to be conscious of our own weaknesses and susceptibilities, as well as shrewd observers of others. Like Jesus, we must become ‘as wise as serpents and as harmless as doves’ (Matthew 10:16)” (see Jones 2022:32-33).
Thus, to truly honour Jesus’ mission, we must study His revolutionary theory, spread His vegan gospel, and apply His strategies in our modern fight for animal justice. His tactics—securing public support, conducting detailed planning and site inspection, coordinating human resources, using effective slogans, employing appropriate militant force, prearranging a route of retreat, and setting a Plan B or follow-up action—were all essential in His assault on the Temple and the liberation of the animals therein.
The message is clear: we must carry forward Jesus’ revolutionary struggle. The betrayal of His mission by the Pauline hijacking of His church does not nullify the truth of His teachings. His call for compassion, justice, and an end to sacrificial slaughter demands that we act—not just in words, but in direct action.
The time has come. Cut out all meaty vice; follow the Vegan Christ!
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