Temple-courts, as He first entered their sacred enclosure. They would follow Him, and
watch what He did. Nor were they disappointed. He inaugurated His Mission by fulfilling
the prediction concerning Him Who was to be Israel's refiner and purifier (Mal. iii. 1-3).
Scarce had He entered the Temple-porch, and trod the Court of the Gentiles, than He
drove thence what profanely defiled it.41 There was not a hand lifted, not a word spoken
to arrest Him, as He made the scourge of small cords (even this not without significa nce)
and with it drove out of the Temple both the sheep and the oxen; not a word said, nor a
hand raised, as He poured into their receptacles the changers' money, and overthrew their
tables.42 His Presence awed them, His words awakened even their conscienc es; they
knew, only too well, how true His denunciations were. And behind Him was gathered the
wondering multitude, that could not but sympathise with such bold, right royal, and
Messianic vindication of Temple sanctity from the nefarious traffic of a hated, corrupt,
and avaricious Priesthood. It was a scene worth witnessing by any true Israelite, a protest
and an act which, even among a less emotional people, would have gained Him respect,
approbation, and admiration, and which, at any rate, secured his sa fety.43
41. And so He ever does, beginning His Ministry by purifying, whether as regards the
individual or the Church.
42. Canon Westcott calls attention to the use of two different terms for money-changers
in vv. 14, 15. In the latter only it is κολλυβιστης, of which the Aramaic form is qolbon.
It is this qolbon -taking against which the Hand of Christ is specially directed.
43. Yet Renan ventures to characterise this as a sudden, ill-advised outburst of ill -
humour.
For when 'the Jews,' by which here, as in so many other places, we are to understand the
rulers of the people - in this instance, the Temple officials - did gather courage to come
forward, they ventured not to lay hands on Him. It was not yet the time for it. In presence
of that multitude they would not then have dared it, even if policy had not dictated
quietness within the Temple-enclosure, when the Roman garrison so close by, in Fort
Antonia, kept jealous watch for the first appearance of a tumult.44 Still more strangely,
they did not even reprove Him for what He had done, as if it had been wrong or
improper. With infinite cunning, as appealing to the multitude, they only asked for 'a sign'
which would warrant such assumption of authority. But this question of challenge
marked two things: the essential opposition between the Jewish authorities and Jesus, and
the manner in which they would carry on the contest, which was henceforth to be waged
between Him and the rulers of the people. That first action of Jesus determined their
mutual positions; and with and in that first conflict its end was already involved. The
action of Jesus as against the rulers must develop into a life-opposition; their first step
against Him must lead on to the last in His condemnation to the Cross.
44. Acts xxi . 31, 32.
And Jesus then and there knew it all, foresaw, or rather saw it all. His answer told it. It
was - as all His teaching to those who seeing do not see, and hearing do not hear, whose
understanding is darkened and heart hardened - in parabolic language, which only the
after-event would make clear.45 As for 'the sign,' then and ever again sought by an 'evil