Note 27 — Chapter VIII · EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUDING THE MIRACLES.

On which side lies the error? We may know beforehand how the criticism of the present day will decide on this question: namely, in favour of the fourth gospel. According to Lücke, the scourge, the diversified treatment of the different classes of traders, the more indirect allusion to the Old Testament passage, are so many indications that the writer was an eye and ear witness of the scene he describes; while as to chronology, it is well known that this is in no degree regarded by the synoptists, but only by John, whence, according to Sieffert,27 to surrender the narrative of the latter to that of the former, would be to renounce the certain for the uncertain. As to John’s dramatic details, we may match them by a particular peculiar to Mark, And they would not suffer that any man should carry any vessel through the temple (v. 16), which besides has a support in the Jewish custom which did not permit the court of the temple to be made a thoroughfare.28 If, nevertheless, this particular is put to the account of Mark’s otherwise ascertained predilection for arbitrary embellishment,29 what authorizes us to regard similar artistic touches from the fourth Evangelist, as necessary proofs of his having been an eye-witness? To appeal here to his character of eye-witness as a recognized fact,30 is too glaring a petitio principii, at least in the point of view taken by a comparative criticism, in which the decision as to whether the artistic details of the fourth Evangelist are mere embellishments, must depend solely on intrinsic probability. Although the different treatment of the different classes of men is in itself a probable feature, and the freer allusion to the Old Testament is at least an indifferent one; it is quite otherwise with the most striking feature in the narrative of John. Origen has set the example of objecting to the twisting and application of the scourge of small cords, as far too violent and disorderly a procedure.31 Modern interpreters soften the picture by supposing that Jesus used the scourge merely against the cattle32 (a supposition, however, opposed to the text, which represents all πάντας as being driven out by the scourge); yet still they cannot avoid perceiving the use of a scourge at all to be unseemly in a person of the dignity of Jesus, and only calculated to aggravate the already tumultuary character of the proceeding.33 The feature peculiar to Mark is encumbered with no such difficulties, and while it is rejected, is this of John to be received? Certainly not, if we can only find an indication in what way the fourth Evangelist might be led to the free invention of such a particular. Now it is evident from the quotation v. 17, which is peculiar to him, that he looked on the act of Jesus as a demonstration of holy zeal—a sufficient temptation to exaggerate the traits of zealousness in his conduct.