John's account of Jesus' demonstration in the temple: violent or nonviolent?

Biblical Theology Bulletin, Summer, 2003 by Mark R. Bredin

Abstract

In this article I attempt to deal only with John's account of the temple incident in chapter 2. The initial concern of this article is to what extent John's version of the temple incident harmonizes with the Jesus who teaches love for neighbors and enemies alike. I will argue that John's telling of the incident is controlled by his reflections on certain First Testament traditions and traditions regarding Isaac and the temple. The distinctive aspects of the account can be accounted for by First Testament allusions and later Judean developments. In conclusion, it is possible to establish Jesus' demonstration as motivated by his perception that the temple is the center of violence.

According to Rene Girard, Jesus uncovers the mechanism of violence that pervades human culture, one that is based on scapegoating whereby groups in crisis re-establish peace and order by blaming and sacrificing someone outside their group (2001: 121-38). On the whole, it is generally accepted that Jesus lived and taught nonviolence, and Wink among others has argued that Jesus was a political nonviolent revolutionary (1991: 5-28). Yet there are texts that lead us to be more cautious. A Hindu writing in the tradition of Gandhi writes of Jesus' actions in the temple as "not altogether an exemplary piece of behavior" (quoted in Raisanen: 279). The Johannine version of the temple incident accentuates even more the aggressive nature of Jesus' actions. I want to consider this account and ask how John understood Jesus' actions. More precisely, does the Johannine Jesus in the temple exemplify the nonviolent revolutionary of peace ?

Most reconstructions of Jesus' actions in the temple rest upon examinations of the Synoptic traditions. I believe this does not do justice to John's telling of the incident, for there are a number of differences between John's account and the Synoptic version of Jesus' actions in the temple. Like Brown, I believe the material in John 2:13-22 is not taken from the Synoptic Gospels, but represents an independent tradition running parallel to the Synoptic tradition (118-21). John provides an account that is carefully composed in the light of Jesus' teaching, death, and resurrection, and the plunder and destruction of the temple. John's narration is heavily redacted, and I will argue that distinctive aspects of John's account are connected with John's use of the First Testament. The success or failure of my argument depends therefore on the extent to which the First Testament allusions explain John's redaction. In so doing I hope to discern John's redaction and reach a conclusion regarding whether or not Jesus' action fits that of a nonviolent revolutionary of peace.

Overview

Jesus enters the temple close to the Passover (v 13). There is some question whether Jesus uses a whip made from rope on the cattle and sheep or on those who sell the cattle and sheep or both. He tells those who sell doves not to make the house of his father a house of trade (v 16). Unlike the account in Matthew and Mark there are no buyers (v 14). John tells us that Jesus' actions reminded the disciples of the scripture: "zeal for your house consumed me" (v 17). The Judeans ask him for a sign for what he does (v 18). Jesus tells them that he will destroy the temple and build it in three days (v 19). John tells us that Jesus meant his body that would perish and be raised (v 22).

The Temple in Context

At the center of Israel's story is the temple in Jerusalem--something David dreamed about and Solomon built. David provided Solomon's wealth through plunder, and Solomon built the temple from such plundered goods (1 Sam 30:20; 2 Sam 8:7, 11; 1 Kgs 7:51; 1 Chron 22:5, 14). The First Testament tells us that the destruction of a people involved the plunder of the items from which their places were built. Israel despoiled the Egyptians (Exod 12:35-36). Schoff notes the temple of Jerusalem was built from those items that were plundered from Egypt (Exod 25-28) (111). 2 Kings tells of the king of Babylon's destruction of the Jerusalem temple. The bronze, silver and gold vessels of the temple were carried away (25.7ff). 2 Chronicles describes how they were deposited in the royal temple of Babylon (36.7; cf. Jer 52:12ff). Habakkuk preaches against those who grew wealthy from the temple (Hab 2:9-11). Malachi tells the priest that instead of instructing his people and being a messenger of God, he has turned aside from the way, causing many to stumble by his instruction (2:8-9). They have wearied YHWH with their words (2:18). Malachi envisages a time when there will be a change. YHWH will send his envoy to the temple (3:1). He will bear witness against the oppressor (3:5). Ezekiel attacks sellers and merchants in chapter 7. Sellers take pride in their wealth (7:20) and because of this, their holy places will be profaned (v 25). Instruction will perish from the priest because of their selling (v 26). In their city there is crime and violence (v 23).