Religion and the War

David, fully conscious as he was of all the dangers it implied, was neither ignorant of the Isaian ideal, nor out of sympathy with it. When he rode into Jerusalem accepting the acclama

was left, even to the power of life and death, in the hands of the Sadducean hierocracy. It was administered by a numerous and efficient Levite police commanded by a "captain of the temple." On the other hand, Sadducean control was notoriously and infamously corrupt. The abuses by which (with their connivance) money was extorted from the worshippers made it so hateful that a worthy reformer might be sure of popular support strong enough

ed to all Israel assembled at the Passover his purpose to achieve a national deliverance such as the feast commemorated. From it every loyal Israelite might infer that the hope of "the kingdom of D

to the multitude, whose attention could be reached by this time-honored method, and by this method alone. It was also free from the worst dangers of messianistic agitation. It would avoid on the one hand the Scylla of needless collision with Roman authority, and

tic hopes. We must remember that all expectation in Jesus' time was focussed on the prophecies of Malachi, which made the purified temple the scene of Jehovah's visitation of his people, after they should have been brought to a "great repentance" by the coming of Elias. A rabbini

sent word to her (Mal. 1:10 ff): "Cleanse my palace, and on such and such a day I will return to thee." He came and was recon

crificed no life save his own. One close parallel could be cited from modern times if the demonstration could be freed from its unfortunate association with really fanatical revolt and real intention to provoke a servile insurrection. In keeping his demonstration in the temple free from entangling alliance with Zealot nationalism, Jesus showed a moderation and foresight which were unfortunatel

r, he will make the gallo