New Testament skeptics have been nitpicking at since, well, since the early Church started saying that certain books were scripture. The church standardized on the four gospels, and only the four, early in the second century, and critical philosophers immediately began examining them in-depth, looking for "contradictions". In
Acts 17.21, Luke does say that they had too much time on their hands. John's gospel contains two glaring "contradictions". First, he places the event in which Jesus clears the sellers from the temple precincts from the last week of Jesus' life to the beginning of his ministry. Second, he has Jesus dying on the day before, not the day of, the Passover. How could John make two such egregious "mistakes"?
IMHO, Matthew wrote around 42, Luke around 60, and Mark around 68. John wrote sometime around 80. I don't see any way John was unaware of what the others wrote, nor do I think that John was simply careless. I see only two reasonable explanations.
- John deliberately contradicted the other gospels
- John deliberately misstated the chronology of events to make other points
If the former is true, then that points to tremendous disunity among the Apostles and brings into question the integrity of the accounts. This is the line that many critics take. One response is that Jesus cleared the temple twice. Maybe, but I find it hard to believe the chief priests allowed that to happen twice, especially near the Passover both times, and it doesn't answer the issue that John has Jesus dying a day early. Personally, I don't see any way to dance around this,
if John did indeed contradict the others.
The second option seems a bit ridiculous on the surface. We would have to believe that John moved two major events in Jesus' ministry and expected his readers to understand the symbolic significance. If this is the case, then we should be explain clearly why John did this, why he would expect his readers to understand, and why he wasn't concerned about the proper order of events. Needless to say, I'm ready to address these three issues, in reverse order.
John wasn't concerned about the order of events because everyone already knew them. The first three gospels spelled out the timing of the events when Jesus made his last trip to Jerusalem in detail. One interesting aspect of John is that it avoids repeating information from the other gospels, but it does provide insight into them. Here are two examples. Why did Peter, Andrew, James, and John suddenly leave their boats to follow Jesus? Because they knew Jesus quite well; in fact, Andrew and John were following John the Baptist when Jesus first appeared. Why did Jesus force the disciples to get into a boat and leave after feeding a huge crowd? Because the crowd wanted to make Jesus king by force. Reading between the lines, the disciples probably thought this was a good idea.
As far as Jesus' last week, John didn't want to repeat the events, but he did want to add his own insights.
Why did John expect people to understand what he was doing when he altered the chronology? He had been telling his version of the gospel for some 50 years, and he was still around to answer questions when it was set down in writing. There was little risk his intent might become a great, unsolved mystery, at least at the time. But what about future generations? Most of the Church's teaching was oral tradition; in fact, written accounts were generally considered of little value compared to a person who had been taught by the Apostles. John undoubtedly relied on this oral tradition to explain what was written.
So, why did John insert these two obvious contradictions? I will look at the clearing of the temple precincts first.
Clearing of the Temple
John's account differs slightly from the other three gospels, but all occur a few days before the Passover, and all involve Jesus driving out merchants from inside the temple precincts. The temple precincts were an enormous, walled, man-made plateau surrounding the sanctuary. The merchants there most likely were selling sacrificial animals and exchanging common currency for the specific coins required for the temple tax and other contributions. We might imagine that the chief priests were somehow connected to the merchant. Having the market inside the temple precincts made sense from a business standpoint, but it hardly seems appropriate for a place of worship.
The Passover was one of three great feasts, and enormous crowds would come to Jerusalem. Ancient accounts probably exaggerate the number of people, but visitors likely outnumbered the 100,000 or so inhabitants of Jerusalem two or three to one. In addition, tens of thousands of lambs would be slaughtered the day before the Passover. Neither the chief priests nor the Romans wanted any sort of a disturbance, such as stampeding animals or very expensive coins scattered all over the ground in the midst of a crowd.
Jesus' actions were so extreme, they demanded a response. Luke says all the Jewish leaders were looking for a way to kill him, but they were afraid the people. Matthew depicts this as a series of deliberate provocations by Jesus, designed to drive the Jewish leaders into a homicidal rage. In fact, that is exactly what happened, at least according to the first three gospels.
I want to take a short side trip before returning to this key point. In John's account, the Jews demand a sign justifying Jesus' actions. Jesus predicts his death and resurrection, saying "It has taken forty-six years to build this temple, and you are going to raise it in three days?” (NIV) This is important, because this statement, and its proper translation, provide the date of the event.
Herod started re-building the temple precincts in 20-19 B.C.E. The priests demanded that the sanctuary be completed first, and Herod accomplished the sanctuary in one and a half years, so it was completed around 18-17 B.C.E. The temple precincts were completed in eight years, although construction did continue right up the siege of Jerusalem in the 60's. No one could reasonably claim that construction had taken 46 years. Now, this sounds like another inaccuracy in John's account.
Fortunately, the NIV translation (and NKJV, NRSV, NASB) is incorrect on two points. First, Jesus and the Jews are not talking about the temple precincts, they specifically say "sanctuary". (The NASB at least acknowledges this in footnotes.) Also, the traditional translation requires the genitive, but the text uses the dative. It literally reads, "Forty-six years ago this sanctuary was built," Sometimes, it pays to know Greek (and to read scholars like D.A. Carson, who addresses this issue. I didn't make it up.) Why do modern translations not correct this? I'm guessing that translators choose not to make corrections on verses that have some doctrinal implications. The King James Bible is an early source of the error; interestingly, the Latin Vulgate seems to have translated it correctly.
Remembering that there is no year 0, moving ahead 46 years from the start of construction on the temple yields 27-28. This fits nicely with the traditional translation of the text and the idea that this really was the first Passover during Jesus' ministry, but the text simply doesn't say that. Moving ahead from the year the sanctuary was completed yields 29-30. Most likely, Jesus died in 30, so the sanctuary was therefore likely completed in 17 B.C.E. Assuming, of course, that Jesus cleared the temple precincts at the end of his ministry, not the start.
Coming back to the main thread, the first three gospels point to the clearing of the temple precincts as one key events that the drove the religious leaders to kill Jesus. Why would John want to move it? The best answer I've heard is that John wanted to minimize it so he could present his own theory on what motivated the the religious leaders. By moving this key event to the beginning of Jesus' ministry and ignoring the other events that went with it, John created an opening in his account for another key event that was overlooked by the first three gospels.
The key event John emphasizes is Jesus raising Lazarus from the dead in chapter 11. Starting in verse 47, John describes how the chief priests and Pharisees held a council and made a pact to kills Jesus. Note that this event occurred well before the Passover, and Jesus retreated to Ephraim in the northern part of Israel. The first three gospels say that Jesus actually went even further north to Sidon and Tyre, outside of Israel completely. John then rejoins the first three gospels in describing how Mary anointed Jesus with costly perfume, but Lazarus is guest of honor at the dinner. John then describes how Jesus rode a donkey in Jerusalem, but he claims that many people came out to see Jesus because of Lazarus.
Day of Jesus' Death
The first three gospels clearly state that Jesus died on the Passover day. Passover started at sundown, when each family gathered to eat a ritual meal of whole roast lamb, and this was the meal that is known as The Lord's Supper (see
Matthew 26.17.) After the meal, Jesus went out to pray, was betrayed by Judas Iscariot and arrested by the chief priests in the middle of the night, handed over to Pilate early in the morning, and crucified around 9:00 AM (
Mark 15.25.) The daytime portion of Passover was also called the Day of Preparation, because the following day was the first day of the Feast of Unleavened Bread, and all yeast had to be removed from every house.
John starts subtly altering this timeline in chapter 13 by stating that the Lord's Supper occurred before the Passover. According to John, it was an ordinary evening meal. In chapter 18.28, John claims the Jewish leaders would not enter the building where Pilate was staying because they wanted to eat the Passover, implying openly it was that night, not the night before. The Jewish leaders would avoid going in the building under any circumstances, as they considered it defiled, but John is now openly changing the timeline. In 19.14, after Pilate decreed that Jesus be crucified, John openly says it the preparation day for the Passover, moreover, it is around noon. According to John, Jesus was not crucified until the early afternoon.
In 19.31, John contradicts himself. Jesus had died, and the Jewish leaders want the body off the cross. John states that it is the preparation day, and the next day is a Sabbath. Passover was not a Sabbath; however, the day after the Passover, the first day of the Feast of Unleavened Bread, was a special Sabbath. This is the Sabbath to which John is referring. Oops...
What is John getting at by moving Jesus' death to the afternoon before the Passover? At that exact time, every year, tens of thousands of Passover lambs were sacrificed on the altar in front of the sanctuary. During the time of Moses, the blood of the Passover lambs had saved the Israelites during the plague of the firstborn, where every firstborn son in Egypt died. In chapter 1.29, John the Baptist says, "The next day John saw Jesus coming toward him and said, 'Look, the Lamb of God, who takes away the sin of the world!'" (NIV). John had previously written The Revelation, which frequently uses the lamb imagery to refer to Jesus, as in chapter 5.6, "Then I saw a Lamb, looking as if it had been slain" (NIV).
Conclusion
We might complain that John's approach would receive low marks on a paper for history class. Apparently, John didn't care; he wasn't writing a paper for history class. If anything, he was creating a collage for an art class that captured some of his perspective on the Son of God. At the end of his gospel, John says, "Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written." (NIV)