Читать книгу The Expositor's Bible: The Gospel of St. John, Vol. I - Dods Marcus - Страница 7

“After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples: and there they abode not many days. And the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and He made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and He poured out the changers’ money, and overthrew their tables; and to them that sold the doves He said, Take these things hence; make not My Father’s house a house of merchandise. His disciples remembered that it was written, The zeal of Thine house shall eat me up. The Jews therefore answered and said unto Him, What sign showest Thou unto us, seeing that Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. The Jews therefore said, Forty and six years was this temple in building, and wilt Thou raise it up in three days? But He spake of the temple of His body. When therefore He was raised from the dead, His disciples remembered that He spake this; and they believed the Scripture, and the word which Jesus had said.” – John ii. 12–22.

Whether the Nazareth family returned from Cana to their own town before going down to Capernaum, John does not inform us. Neither are we told why they went to Capernaum at all at this time. It may have been in order to join one of the larger caravans going up to Jerusalem for the approaching Feast. Not only the disciples, some of whom had their homes on the lake-side, accompanied Jesus, but also His mother and His brothers. The manner in which the brothers are spoken of in connection with His mother suggests that He and they bore to her the same relation. They remained in Capernaum “not many days,” because the Passover was at hand. Having come to Jerusalem, and appearing there for the first time since His baptism, He performed several miracles. These John omits, and selects as more significant and worthy of record one authoritative act.

The circumstances which occasioned this act were familiar to the Jerusalem Jew. The exigencies of Temple worship had bred a flagrant abuse. Worshippers coming from remote parts of the Holy Land, and from countries beyond, found it a convenience to be able to purchase on the spot the animals used in sacrifice, and the material for various offerings – salt, meal, oil, frankincense. Traders were not slow to supply this demand, and vying with one another they crept nearer and nearer to the sacred precincts, until some, under pretence perhaps of driving in an animal for sacrifice, made a sale within the outer court. This court had an area of about fourteen acres, and was separated from the inner court by a wall breast high, and bearing intimations which forbade the encroachment of Gentiles on pain of death. Round this outer court ran marble colonnades, richly ornamented and supported by four rows of pillars, and roofed with cedar, affording ample shade to the traders.

There were not only cattle-dealers and sellers of pigeons, but also money-changers; for every Jew had to pay to the Temple treasury an annual tax of half a shekel, and this tax could be paid only in the sacred currency. No foreign coin, with its emblem of submission to an alien king, was allowed to pollute the Temple. Thus there came to be need of money-changers, not only for the Jew who had come up to the feast from a remote part of the empire, but even for the inhabitant of Palestine, as the Roman coinage had displaced the shekel in ordinary use.

There might seem, therefore, to be room to say much in favour of this convenient custom. At any rate, it was one of those abuses which, while they may shock a fresh and unsophisticated mind, are allowed both because they contribute to public convenience and because they have a large pecuniary interest at their back. In point of fact, however, the practice gave rise to lamentable consequences. Cattle-dealers and money-changers have always been notorious for making more than their own out of their bargains, and facts enough are on record to justify our Lord calling this particular market “a den of thieves.” The poor were shamefully cheated, and the worship of God was hindered and impoverished instead of being facilitated and enriched. And even although this traffic had been carried on under careful supervision, and on unimpeachable principles, still it was unseemly that the worshipper who came to the Temple seeking quiet and fellowship with God should have to push his way through the touts of the dealers, and have his devotional temper dissipated by the wrangling and shouting of a cattle market. Yet although many must have lamented this, no one had been bold enough to rebuke and abolish the glaring profanation.

Jesus on entering the Temple finds Himself in the midst of this incongruous scene – the sounds and movements of a market, the loud and eager exclamations of competing traders, the bustle of selecting one animal out of a flock, the loud talk and laughter of the idle groups of onlookers. Jesus cannot stand it. Zeal for the honour of His Father’s house possesses Him. The Temple claims Him as its vindicator from abuse. Nowhere can He more appropriately assert His authority as Messiah. Out of the cords lying about He quickly knots together a formidable scourge, and silently, leaving the public conscience to justify His action, He proceeds single-handed to drive out cattle and traders together. A scene of violence ensued, – the cattle rushing hither and thither, the owners trying to preserve their property, the money-changers holding their tables as Jesus went from one to another upsetting them, the scattered coin scrambled for; and over all the threatening scourge and the commanding eye of the Stranger. Never on any other occasion did our Lord use violence.

The audacity of the act has few parallels. To interfere in the very Temple with any of its recognized customs was in itself a claim to be King in Israel. Were a stranger suddenly to appear in the lobby of the House of Commons, and by sheer dignity of demeanour, and the force of integrity, to rectify an abuse of old standing involving the interests of a wealthy and privileged class, it could not create a greater sensation. The Baptist might be with Him, cowing the truculent with his commanding eye; but there was no need of the Baptist: the action of Christ awakening conscience in the men themselves was enough to quell resistance.

No doubt Jesus began His work at the house of God because He knew that the Temple was the real heart of the nation; that it was belief in God which was their strength and hope, and that the loss of that belief, and the consequent irreverence and worldliness, were the most dangerous features of Jewish society. The state of matters He found in the Temple could not have been tolerated had the people really believed God was present in the Temple.

Such an act could not pass without being criticised. It would be keenly discussed that evening in Jerusalem. At every table it would be the topic of conversation, and a most serious one wherever men in authority were meeting. Many would condemn it as a piece of pharisaic ostentation. If He is a reformer, why does He not turn His attention to the licentiousness of the people? Why show such extravagant and unseemly zeal about so innocent a custom when flagrant immoralities abound? Why not spend His zeal in clearing out from the land the polluting foreigner? Such charges are easy. No man can do everything, least of all can he do everything at once. And yet the advocate of temperance is twitted with his negligence of other causes which are perhaps as necessary; and he who pleads for foreign missions is reminded that we have heathen at home. These are the carping criticisms of habitual fault-finders, and of men who have no hearty desire for the advancement of what is good.