MATTHEW 21:12-13; LUKE 19:39-48
He appears to differ more openly both from Matthew and from Luke in
the narrative of chastising the traders; for while both of them declare
that Christ, as soon as he entered into the city and temple, drove out
those who sold and bought, Mark simply says that he looked around on all
things, but has thrown back the driving of them out till another day.
But I reconcile them in this way, that Mark, not having spoken about the
purifying of the temple, afterwards inserts it, though not in its proper
place. He relates that, on the first day, Christ came into the temple,
and there looked round on all things. Now why did he look so earnestly,
except for the purpose of correcting something that was wrong? For, having
been formerly accustomed to pay frequent visits to the temple, it was not
the novelty of the sight that affected him. Now as Mark ought immediately
to have added, that those who sold and bought in the temple were driven
out of it, he says that Christ went out of the city; but, having omitted
what was worthy of being related, he inserts it afterwards.
But perhaps some will be more inclined to believe that, in this narrative
also, Mark observed the order of time, which the other two Evangelists
had disregarded; for though they appear to indicate an uninterrupted succession
of events, yet as they do not name a particular day, there would be no
impropriety in dividing what we find to be connected in their writings.
For my own part, however, I prefer the conjecture which I stated first;
for it is probable that this demonstration of his power was made by Christ
in presence of a large multitude. But any one who will consider how little
care the Evangelists bestowed on pointing out dates will not stumble at
this diversity in the narrative.
Matthew 21:12. And Jesus entered into the temple. Though Christ
frequently ascended into the temple, and though this abuse continually
met his eye, twice only did he stretch out his hand to correct it; once,
at the commencement of his embassy, and now again, when he was near the
end of his course. But though disgraceful and ungodly confusion reigned
throughout, and though the temple, with its sacrifices, was devoted to
destruction, Christ reckoned it enough to administer twice an open reproof
of the profanation of it. Accordingly, when he made himself known as a
Teacher and Prophet sent by God, he took upon himself the office of purifying
the temple, in order to arouse the Jews, and make them more attentive;
and this first narrative is given by John only in the second chapter of
his Gospel. But now, towards the end of his course, claiming again for
himself the same power, he warns the Jews of the pollutions of the temple,
and at the same time points out that a new restoration is at hand.
And yet there is no reason to doubt that he declared himself to be both
King and High Priest, who presided over the temple and the worship of God.
This ought to be observed, lest any private individual should think himself
entitled to act in the same manner. That zeal, indeed, by which Christ
was animated to do this, ought to be held in common by all the godly; but
lest any one, under the pretence of imitation, should rush forward without
authority, we ought to see what our calling demands, and how far we may
proceed according to the commandment of God. If the Church of God have
contracted any pollutions, all the children of God ought to burn with grief;
but as God has not put arms into the hands of all, let private individuals
groan, till God bring the remedy. I do acknowledge that they are worse
than stupid who are not displeased at the pollution of the temple of God,
and that it is not enough for them to be inwardly distressed, if they do
not avoid the contagion, and testify with their mouth, whenever an opportunity.
presents itself, that they desire to see a change for the better. But let
those who do not possess public authority oppose by their tongue, which
they have at liberty, those vices which they cannot remedy with their hands.
But it is asked, Since Christ saw the temple filled with gross superstitions,
why did he only correct one that was light, or, at least, more tolerable
than others? I reply, Christ did not intend to restore to the ancient custom
all the sacred rites, and did not select greater or smaller abuses for
correction, but had only this object in view, to show by one visible token,
that God had committed to him the office of purifying the temple, and,
at the same time, to point out that the worship of God had been corrupted
by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting
for that custom of keeping a market, which relieved the people from trouble,
that they might not have far to go to find sacrifices; and next, that they
might have at hand those pieces of money which any man might choose to
offer. Nor was it within the holy place that the money-changers sat, or
that animals intended for sacrifice were exposed to sale, but only within
the court, to which the designation of the temple is sometimes applied;
but as nothing was more at variance with the majesty of the temple, than
that a market should be erected there for selling goods, or that bankers
should sit there for matters connected with exchange, this profanation
was not to be endured. And Christ inveighed against it the more sharply,
because it was well known that this custom had been introduced by the avarice
of the priests for the sake of dishonest gain. For as one who enters a
market well-stocked with various kinds of merchandise, though he does not
intend to make a purchase, yet, in consequence of being attracted by what
he sees, changes his mind, so the priests spread nets in order to obtain
offerings, that they might trick every person out of some gain.
Matthew 13. It is written. Christ quotes two passages taken out
of two Prophets; the one from Isaiah 56:7, and the other from Jeremiah
7:11. What was written by Isaiah agreed with the circumstances of the time;
for in that passage is predicted the calling of the Gentiles. Isaiah, therefore,
promises that God will grant, not only that the temple shall recover its
original splendour, but likewise that all nations shall flow to it, and
that the whole world shall agree in true and sincere piety. He speaks,
no doubt, metaphorically; for the spiritual worship of God, which was to
exist under the reign of Christ, is shadowed out by the prophets under
the figures of the law. Certainly this was never fulfilled, that all nations
went up to Jerusalem to worship God; and therefore, when he declares that
the temple will be a place of prayer for all nations, this mode of expression
is equivalent to saying, that the nations must be gathered into the Church
of God, that with one voice they may worship the true God, along with the
children of Abraham. But since he mentions the temple, so far as it then
was the visible abode of religion, Christ justly reproaches the Jews with
having applied it to totally different purposes from those to which it
had been dedicated. The meaning therefore is: God intended that this temple
should exist till no as a sign on which all his worshippers should fix
their eyes; and how base and wicked is it to profane it by thus turning
it into a market ?
Besides, in the time of Christ, that temple was actually a house of
prayer; that is, so long as the Law, with its shadows, remained in force.
But it began to be a house of prayer for all nations, when out of it resounded
the doctrine of the Gospel, by which the whole world was to be united in
one common faith. And though shortly afterwards it was totally overthrown,
yet even in the present day the fulfillment of this prophecy is manifest;
for, since
out of Zion, went forth the law,
(Isaiah 2:2; Micah 4:2,)
those who wish to pray aright must look to that beginning. I do acknowledge
that there is no distinction of places, for it is the will of the Lord
that men should call upon Him everywhere; but as believers, who profess
to worship the God of Israel, are said to
speak in the language of Canaan, (Isaiah 19:18,)
so they are also said to come into the temple, because out of it flowed
the true religion. It is likewise the fountain of the waters, which, enlarged
to an astonishing degree within a short period, flow in great abundance,
and give life to those that drink them, as Ezekiel (Ezekiel 47:9) mentions,
which, going out from the temple, spread, as Zechariah (Zechariah 14:8)
says, from the rising to the setting sun. Though in the present day we
make use of temples (or churches) for holding the holy assemblies, yet
it is for a different reason; for, since Christ was manifested, no outward
representation of him under shadows is held out to us, such as the fathers
anciently had under the Law.
It must also be observed, that by the word prayer the prophet expresses
the whole worship of God; for, though there was at that time a great variety
and abundance of religious rites, yet God intended briefly to show what
was the object of all those rites; namely, that they might worship him
spiritually, as is more clearly expressed in the fiftieth psalm, where
also God comprehends under prayer all the exercises of religion.
But you have made it a den of robbers. Christ means that the complaint
of Jeremiah (Jeremiah 7:11) applied equally well to his own time, in which
the temple was not less corrupted. The prophet directs his reproof against
hypocrites, who, through confidence in the temple, allowed themselves greater
liberty in sinning. For, as it was the design of God to employ outward
symbols, as a sort of rudiments, for instructing the Jews in true religion,
so they satisfied themselves with the empty pretence of the temple, as
if it were enough to give their attention to outward ceremonies; just as
it is customary with hypocrites to
change the truth of God into a lie (Romans 1:25.).
But the prophet exclaims that God is not bound to the temple, or tied
to ceremonies, and therefore that they falsely boast of the name of the
temple, which they had made a den of robbers. For as robbers in their dens
sin with greater hardihood, because they trust that they will escape punishment,
so by means of a false covering of godliness hypocrites grow more bold,
so that they almost hope to deceive God. Now as the metaphor of a den includes
all corruptions, Christ properly applies the passage of the prophet to
the present occasion.
Mark adds, that Christ gave orders that no man should carry a vessel
through the temple; that is, he did not permit any thing to be seen there
that was inconsistent with religious services; for by the word vessel the
Hebrews denote any kind of utensil. In short, Christ took away whatever
was at variance with the reverence and majesty of the temple.
Luke 19:47. And he taught daily in the temple. Mark and Luke point out,
first, what was the class of men of which the Church consisted, namely,
of the despised multitude; and again, what enemies Christ had, namely,
the priests and scribes, and all the rulers. Now this is a part of the
folly of the cross, that God, passing by the excellence of the world, chooses
what is foolish, weak, and despised. Secondly, they relate that those worthy
guardians of the Church of God sought an occasion of putting Christ to
death, by which their wicked impiety was discovered; for though there had
been good grounds for pursuing Christ, yet they had no right to proceed
to murder after the manner of robbers, or secretly to hire assassins. Thirdly,
they show that the wicked conspiracy of those men was frustrated, because,
by the secret purpose of God, Christ was appointed to the death of the
cross.
