It is true that he avoided suicidal collision with Roman authority on the one side, as prudently as he forestalled the sweeping off of his following into the insane fanaticism of the Zealot nationalists on the other. The prophet's method of a symbolic purifying of the temple was exactly suited to this purpose. In the temple Roman authority explicitly renounced control. The policing of this combined fortress, sanctuary, and treasure house 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 to cow "the hissing brood of Annas" into an interval of "fear of the people." And the reform might even be accomplished without unchaining the red fool-fury of the Zealot mob, if it was seen to be the work of a prophet, by authority "from heaven" and not "of men," consistent, even if regarded as a messianic act, with the course of one who had come "meek and lowly and having salvation, riding upon an ass, and on a colt the foal of an ass." It is of vital importance to a historical appreciation of Jesus' sense of his mission to realize fully and adequately what he meant by this one public overt act of his career; for by it he signalized 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 David" was now about to be realized. Jesus thus entered deliberately upon the stormy and dangerous seas of messianistic agitation, as a claimant to leadership in the achievement of the national hope. To herald such a reform as Jesus proposed, reviving the national ideal, the purification of the temple was a symbolic act worthy of the greatest of prophets. It was exactly fitted to raise and define the issues at stake. It would convey just the right impression 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 on the other the Charybdis of Zealot turbulence. The calm and fearless "authority from heaven" with which it was effected overawed resistance, so that even while asserted _by force_ it attained its result with the shedding of no other blood than the Messenger's own.