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

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

Tradition has it that the temple was built on the place where Abraham bound Isaac (see discussion below). Further tradition supports the belief that the sacrifice in the temple reminded God of Isaac's faithfulness. In the first century CE Judeans believed that Isaac was the proto-faithful witness and one to imitate. He was also known as the "Lamb of God." When Judeans offered sacrifices in the temple, God was reminded of Isaac's obedience and forgave the people. After the temple was destroyed, acts of obedience were inspired by Isaac and prompted God to act for his people.

In sum, the temple of Jerusalem, whatever the historical situation, is revealed in the First Testament and early exegesis of these texts to be a place of oppression and murder. The priests were those who ruled the temple and used it to oppress people. But in particular the sellers and merchants were seen as the cause of this city's violence.

Jesus--Suffering Servant--Lamb of God

Jesus Is the "Lamb of God" (1 :29, 36).

We are reminded of the suffering servant of Isaiah 52-53. I believe this title establishes Jesus as the true Isaac who really died because of his obedience to God. This is in contrast to Judeans who believed the true "Lamb of God" was Isaac. Jesus the new Isaac will be bound and sacrificed, and his actions will become the foundation for the new inner sanctuary. In this place there will be no offering of animal sacrifices, but lives sacrificed to God as they become faithful witnesses and suffer for their testimony.

Isaac in Later Judean Literature

The dating of the traditions about Isaac being a faithful witness are disputed, but the evidence supports a dating early enough for assuming it for the Second Testament. The following distinctive elements are of particular importance regarding Isaac's being a faithful witness in the first century CE (Daley: 61; Swetman: 76-80). Isaac was informed of his role as a victim, and he asked to be bound (PSEUDO-PHILO 32.2-3; 4Q225; ANTIQUITIES 1.227-32; NEOFITI TARGUM 22.10). God would remember the binding of Isaac in favor of his descendants (FRAGMENT. TARGUM 22.14). The Aqedah was associated with the site of the Temple in Judean tradition (ANTIQUITIES 1.226 or 1.13.2; JUBILEES 17.15-18.19). It was a source of inspiration and instruction (PSEUDO-PHILO 40.2; 4 MACCABEES 13.12, 16.20). But also associated with vicarious expiation (PSEUDO-PHILO 32.3; 4 MACCABEES 17.22; 18.3). The sacrifice was believed to have been completed (PSEUDO-PHILO 32.4).

Isaac: the Prototype of the Suffering Servant

The starting point for understanding the development of Genesis 22 haggadah is to look closely at the importance of Isaiah 52.13-53.12, as Vermes did in 1961 (203). Vindication would come through suffering. Rosenberg calls Isaac the "prototype of the suffering servant" (385). This indeed seems an apt description on the basis of Pseudo-Philo, 4 Maccabees, 4Q225, Josephus, and the Targums, who all present Isaac as one who willingly suffered. Vermes presents the following points: Isaac freely offered his life and it was accepted by God in favor of his descendants; so too the suffering servant--the servant is compared to a lamb brought to the slaughter. Isaac was also a holocaust lamb (201-02).