Matthew 21:12

This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mar 11:12-19; Luk 19:45-48.

Mat 21:12

And Jesus went into the temple of God ... - From Mar 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following.

He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it “on that day;” or perhaps he “finished” the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed, probably, on two successive days, or has stated the “fact,” without being particular as to the order of events. Mark has stated the order more particularly, and has “divided” what Matthew mentions together.

The “temple of God,” that is, the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1005 years before Christ, 1 Kings 6, He took seven years to build it, according to 1Ki 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented because he had been a man of war, 1Ch 22:1-9; 1Ki 5:5. This temple, erected with great magnificence, remained until it was destroyed by the Babylonians under Nebuchadnezzar, 584 years before Christ, 2Ch 36:6-7, 2Ch 36:19.

After the Babylonian captivity the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished splendor. The aged people wept when they compared it with the glory of the former temple, Ezr 3:8, Ezr 3:12. This was called the “second” temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired Herod the Great, being exceedingly unpopular among the Jews on account of his cruelties (see the notes at Matt. 2), was desirous of doing something to obtain the favor of the people, and accordingly, about 16 years before Christ, and in the 18th year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another, until it had become, in fact, a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the “second” temple; and by Christ’s coming to this temple thus repaired, was fulfilled the prophecy in Hag 2:9. On this building Herod employed 18,000 men, and completed it so as to be suitable for use in 9 years, or about 8 years before Christ. But additions continued to be made to it, and it continued increasing in splendor and magnificence until 64 a.d. John says Joh 2:20, “forty and six years was this temple in building.” Christ was then 30 years of age, which, added to the 16 years occupied in repairing it before his birth, makes 46 years.

The word “temple” was given not merely to the sacred edifice or house itself, but to all the numerous chambers, courts, and rooms connected with it on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year, and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of “Judah,” and he consequently was allowed to enter no further than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls from the valley below and filling up the space within. One of these walls was 600 feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of special magnificence: this was called the Beautiful Gate, Act 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, section 1. This gate was 50 cubits, or 75 feet, in height.

The whole temple, with all its courts, was surrounded by a wall about 25 feet in height. This was built on the wall raised from the base to the top of the mountain, so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from 600 feet. This was particularly the case on the southeast corner; and it was here, probably, that Satan wished our Saviour to cast himself down. See the notes at Mat 4:6.

On the inside of this wall, between the gates, were piazzas or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about 20 feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon’s porch, Joh 10:23; Act 3:11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the second temple.

When a person entered any of the gates into this space within the wall he saw the temple rising before him with great magnificence; but the space was not clear all the way up to it. Going forward, he came to another wall, enclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called “the court of the Gentiles.” It was so called because Gentiles might come into it, but they could proceed no further. On the second wall and on the gates were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding further on pain of death. This “court” was not of equal dimensions all the way round the temple. On the east, north, and west it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers and sellers, and by the money-changers, and which Jesus purified by casting them out.

The enclosure within the second wall was nearly twice as long from east to west as from north to south. This enclosure was also divided. The eastern part of it was called “the court of the women;” so called because women might advance thus far, but no farther. This court was square. It was entered by three gates; one on the north, one on the east directly opposite to the Beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about 9 feet by steps. This court of the women was enclosed with a double wall, with a space between the walls about 15 feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Act 3:1. Here, too, the Pharisee and publican prayed - the Pharisee near the gate that led forward to the temple; the publican standing far off, on the other side of the court, Luk 18:9-14. Paul also was seized here, and charged with defiling the temple by bringing the Gentiles into that holy place, Act 21:26-30.

A high wall on the west side of the court of the women divided it from the court of the Israelites, so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate “Nicanor.” Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.

Within the court of the “Israelites” was the court of the “priests,” separated by a wall about 1 1/2 foot in height. Within that court was the altar of burnt-offering and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the “priests” when not engaged in conducting the service of the temple, and for the Levites who conducted the music of the sanctuary.

The temple, properly so called, stood within this court. It surpassed in splendor all the other buildings of the holy city; perhaps in magnificence it was unequalled in the world. It fronted the east, looking down through the gates Nicanor and the Beautiful Gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat when the disciples directed his attention to the goodly stones with which the temple was built, Mar 13:1. The entrance into the temple itself was from the court “of the priests,” by an ascent of twelve steps. The “porch” in front of the temple was 150 feet high and as many broad. The open space in this perch through which the temple was entered was 115 feet high and 37 broad, without doors of any sort, The appearance of this, built, as it was, with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says that in the rising of the sun it reflected so strong and dazzling an effulgence that the eye of the spectator was obliged to turn away. To strangers at a distance, it appeared like a mountain covered with snow, for where it was not decorated with plates of gold it was extremely white and glistening.

The temple itself was divided into two parts. The first, called the “sanctuary” or holy place; was 60 feet in length 60 feet in height, and 30 feet in width. In this was the golden candlestick, the table of showbread, and the altar of incense. The “holy of holies” or the “most holy place,” was 30 feet each way. In the first temple this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously performed. It was this vail which was rent from the top to the bottom when the Saviour died, Mat 27:51. Around the walls of the “temple,” properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly leveled to the ground by the Romans under Titus and Vespasian, and was effectually destroyed, according to the predictions of the Saviour. See the notes at Mat 24:2. The site of it was made like a plowed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburton’s “Divine Legation of Moses.” Its site is now occupied by the Mosque of Omar, one of the most splendid specimens of Saracenic architecture in the world.

And cast out all them that sold and bought in the temple - The place where this was done was not the temple itself, but the outer court “or the court of the Gentiles.” This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were at first those pertaining. to the sacrifices. It is not improbable, however, that the traffic afterward extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.

The tables of the money-changers - Judea was subject to the Romans. The money in current use was Roman coin; yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel,” Exo 30:11-16. This was a Jewish coin, and the tribute was required to be paid in that coin. It became, therefore, a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half shekel. This was the “professed” business of these men. Of course, they would demand a small sum for the exchange; and, among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.

The seats of them that sold doves - Doves were required to be offered in sacrifice - Lev 14:22; Luk 2:24 - yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence, it became a business to keep them to sell to those who were required to offer them.

Mark adds Mar 11:16 that he “would not suffer that any man should carry any vessel through the temple.” That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.

Mat 21:13

And said It is written ... - This is written in Isa 56:7. The first part of this verse only is quoted from Isaiah. The rest - “but ye have made it a den of thieves” - was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens thieves devise and practice iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and, by their being under a necessity of purchasing these articles for sacrifice, they “robbed” them by selling what they had at an enormous price.

The following reasons may be given why this company of buyers and sellers obeyed Christ:

They were overawed by his authority, and struck with the consciousness that he had a right to command, Their own consciences reproved them; they knew they were guilty, and they dared make no resistance. The people generally were then on the side of Jesus, believing him to be the Messiah. It had always been the belief of the Jews that a “prophet” had a right to change, regulate, and order the various affairs relating to external worship. They supposed Jesus to be such, and they did not dare to resist him.

Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mar 11:18-19; Luk 19:47-48. This they did from “envy,” Mat 27:18. He drew off the people from them, and they envied and hated him. They were “restrained,” then, for the fear of the people; and this was the reason why they plotted “secretly” to put him to death, and why they afterward so gladly heard the proposals of the traitor, Mat 26:14-15.

Mat 21:15, Mat 21:16

When the chief priests ... - The chief men of the nation were envious of his popularity.

They could not prevent it; but, being determined to find fault, they took occasion to do so from the shouts of the children. People often are offended that “children” have anything to do with religion, and deem it very improper that “they” should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. they are interested in the concerns of religion, and before evil principles get fast hold of their minds is a proper time for them to love and obey him. The Lord Jesus silenced those who made the objection by appealing to a text of their own Scriptures. This text is found in Psa 8:2. The quotation is not made directly from the Hebrew. but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that “children” might offer praise to God. This is expressed in both the Hebrew and the Greek.

Mat 21:17

Bethany - See the notes at Mat 21:1.

Mat 21:19

And when he saw a fig-tree in the way ... - This tree was standing in the public road.

It was therefore common property and anyone might lawfully use its fruit. Mark says Mar 11:13, “Seeing a fig-tree afar off, having leaves, he came,” etc. Not far off “from the road,” but at a considerable distance from the place where he was. Having loaves, and appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says Mar 11:13, “he came, if haply he might find anything thereon.” That is, judging from the “appearance” of the tree, it was “probable” that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as divine, he acted, of course, as people do act in such circumstances.

And found nothing thereon but leaves only - Mark Mar 11:13 gives as a reason for this that “the time of figs was not yet.” That is, the time “of gathering” the figs was not yet, or had not passed. It was a time when figs were ripe or suitable to eat, or he would not have gone to it, expecting to find them; but the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the Passover, or in the beginning of April. Figs, in Palestine, are commonly ripe at the Passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round.

Mark Mar 11:12-13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more “fully.” Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order or the circumstances in which the event took place. There is no contradiction, because Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order; nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered, though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not “conspire” to deceive the world.

And said unto it, Let no fruit grow on thee ... - Mark calls this “cursing” the tree Mar 11:21. The word “curse,” as used by him, does not imply “anger,” or disappointment, or malice. It means only “devoting it to destruction,” or causing it to wither away. All the “curse” that was pronounced was in the words “that no fruit should grow on it.” The Jews used the word “curse” not as always implying “wrath or anger,” but to devote to “death,” or to any kind of destruction, Heb 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden “withering away” or destruction of the Jewish people. They, like the fig-tree, promised fair. That was full of leaves, and they full of professions. Yet both were equally barren; and as that was destroyed, so they were soon to be. It was certain that this would be a good “illustration” of the destruction of the Jewish people, but there is no evidence that Jesus intended it as such, and without such evidence we have no right to say that was its meaning. “And presently the fig-tree withered away.” That is, before another day. See Mark. It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered “away in their presence,” and Mark affirms that they made the discovery on the morning after it was “cursed.”

Mat 21:20

And when the disciples saw it - That is, on the morning following that on which it was cursed, Mar 11:20.

They marveled, saying ... - Peter said this, Mar 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.

Mat 21:21

Jesus answered and said ... - Jesus took occasion from this to establish their faith in God, Mar 11:22

He told them that any difficulty could be overcome by faith. To remove a mountain denotes the power of surmounting or removing any difficulty. The phrase was so used by the Jews. There is no doubt that this was “literally” true - that if “they had the faith of miracles,” they could remove the mountain before them - the Mount of Olives - for this was as easy for God to do by them as to heal the sick or raise the dead. But the Saviour rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.

Mat 21:22

And all things ... - He adds an encouragement for them to pray, assuring them that they should have all things which they asked.

This promise was evidently a special one, given to them in regard to working miracles. To them it was true, but it is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles; nor have we a right to turn it from its original meaning. There are other promises in, abundance on which we “may” rely in prayer, with confident assurance that our prayers will be heard. Compare the notes at Mat 7:7-11.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mat_21:12-14

And Jesus went into the temple of God, and cast out all them that sold.

The purification of the temple

I. This act shows the mind of Jesus concerning the reverence which is due to the house of God. He regarded it not so much as the temple of the Jews as the temple of God; He revered it more than they did. Their reverence was formal, pompous, selfish; His was spiritual, looking with solemn eyes on the meaning of its name, and the holiness of its purpose. It was sacred to the holiest hopes of man. The place where human souls held communion with the Father cannot be common.

II. The purification of the temple seems to be a striking intimation of the great purpose of His ministry, to purify Gods worship everywhere, in the outward and inward temple, in the house, the heart, the life.

III. We may behold in this act of our Saviour one of the primary expressions of the universal and impartial philanthropy of His gospel; that noble principle which, regardless of prejudice or artificial distinction, gathers in the whole family into one equal brotherhood, one worshipping assembly, under the roof of one undivided sanctuary. The desecrated portion was the court of the Gentiles. All is holy. The rights of Gentiles are to Jesus as sacred as those of the Jews. The temple was His Fathers house. (F. W. P. Greenwood, D. D.)

Thieves in the temple

What is that which we must labour to destroy? What weeds be those which we must endeavour to root out? We read here, that our Saviour did cast buyers and sellers out of the temple, terming them thieves. For although to buy and sell be actions in themselves lawful and honest, yet the time and place, with other circumstances, may so change their quality, that he which buyeth shall be as one that robbeth, and he that selleth as one that stealeth. They bought and sold in the temple; this Christ condemneth. Yet behold what a beautiful colour they had set upon their wicked practices, to make them seem allowable before men! For of the judgment of God they made no account. It is written in the law (Deu_14:23-26). Under the pretence of providing that, according to this law, men which dwelt far off might always, at their coming to the temple, have sacrifices there, and offerings in a readiness to present before the Lord; their covetous humour fed itself upon the people without all fear of God, without any reverence at all of His sanctuary. May they not justly be termed thieves, who, pretending thus to serve the Lord in His sacrifices, robbed and spoiled Him in His saints? No doubt Jerusalem, had she known the things which belonged to her peace, would have blessed the hour wherein the Lord of the house came to ease that holy place of so intolerable burthens, to rid His temple of so noisome filth. (Archbishop Sandys.)

Den of thieves

An expression that was probably used by our Lord in allusion to the rocky caves and dens in the mountainous parts of Judaea, which were often the receptacles of thieves and robbers. (C. Bulkley.)

The temple of God

The relation we have by the Evangelist of the way in which the Lord came outwardly to His temple may suggest to us His coming to the temple of the human heart; for we are told the soul of every Christian is a temple. The stones of the temple on Mount Moriah were common stones till they were consecrated for Gods house and service. So the talents, the capabilities, the powers, and, above all, the affections, become by conversion and regeneration a dwelling-place for Jesus. He refines and purifies them, and the figure of the legal consecration becomes in the gospel scheme a real and vital holiness. Let us recollect that the sheep and oxen, the doves, and the tables of the money-changers, were all in themselves needful and right. It was bringing these things even into the outer court of the temple that defiled it. So it is with the temple of the heart. How does selfishness, how do selfish schemes gradually creep into Christian hearts-nay, how do they sometimes at last find a footing in the inmost shrine! The Christian whose heart has once been purged from his old sins is not in a position of absolute security because he is in Christ, but only if he abide in Christ, and is bringing forth really good fruit. The Lords choicest earthly blessings misused become, if not idols, yet like the doves, not occupying the right place. And our Lords action warns those who, on whatever pretext, use His outward visible Church for unholy purposes. (R. Barclay.)

Cherished evils

I recollect when in Pompeii I saw, in what two thousand years ago was a large and splendid house, a shrine or temple where the Lares and Penates were placed; and its shape and form are still in existence, in professedly Christian lands, under a Christian guise. Is there not sometimes something which has a resemblance to this in Christian hearts, or in Christian families-relics of the old nature, things not quite sanctioned by our conscience, dispositions of mind not quite in accordance with the mind that was in Christ Jesus, which have nevertheless been entertained until we are almost unconscious of our danger? (R. Barclay.)

Christ cleansing the temple

We have a similar record to this in each of the four Gospels.

I. The place at which this event occurred. Jesus went into the temple of God.

1. The appliances and construction of the temple in our Lords time indicated a process of development in the system of Judaism.

2. It was into the capacious court of the Gentiles that our Lord entered, and in which He found these desecrations. That the Jew should have done this, marked a want of reverence and a proper spiritual feeling with regard to Gods worship that was most strange when contrasted with all the holy traditions of that sacred place.

II. The time and the significance of this occurrence. The chronology of the first three Gospels differ considerably from that of the fourth. I have no hesitation in saying that this act was done twice-that it did occur at the beginning and at the end of His ministry. I can see a considerable difference in the circumstances at each period. We may interpret the first doing of this act, as recorded by John, as done almost exclusively, certainly pre-eminently, as Jesus the prophet-as a reformer, as one belonging to the old dispensation, and speaking -in the spirit of it. But at the end of His ministry the act had a deeper significance and a wider meaning: My house shall be called a house of prayer for all nations. That which is polluted and degenerate, let it pass away. Let a new age come. Let a new dispensation be established, and let all the nations of the earth be welcomed, etc. He did this second action more emphatically in His character as Messiah. In each separate act there was a deep significance, and both teach their peculiar lessons.

III. Some of the general lessons of instruction which we may gather from them. (T. Binney.)

The cleansing of the temple

Jesus Christ

(1) did not connive at abuses for the sake of securing popular favour;

(2) did not allow abuses to be continued on the ground that the circumstances were temporary; He knew the temple would soon be destroyed;

(3) showed that mans convenience was to be subordinated to Gods right;

(4) showed in this, as in all other cases, that the right one is morally stronger than the wicked many. (J. Parker, D. D.)

Varied worshippers

The temple itself is full of vacant worship. It resounds with rash vows and babbling voices. It is the house of God; but man has made it a nest of triflers, a fair of vanity, a den of thieves. Some come to it as reckless and irreverent as if they were stepping into a neighbours house. Some come to it, and feel as if they had laid the Most High under obligation, because they bring a sheaf of corn or a pair of pigeons; whilst they never listen to Gods word, nor strive after that obedience which is better than sacrifice. Some come and rattle over empty forms of devotions, as if they would be heard because of their much speaking. And some, in a fit of fervour, utter vows which they forget to pay; and, when reminded of their promise, they protest that there must be some mistake; they repudiate the vow, and say it was an error. (Dr. J. Hamilton.)

A worshipping spirit

It was said of Sir William Cecil, sometime Lord Treasurer of England, that when he went to bed he would throw off his gown and say, Lie there, Lord Treasurer, as bidding adieu to all State affairs, that he might the more quietly repose himself: so when we go to any religious duty, we should say, Lie by, world; lie by, all secular cares, all household affairs, all pleasures, all traffic, all thoughts of gain; lie by all; adieu all!

The blind and the lame;-physical infirmities typical of moral defects

It demands but little acquaintance with Holy Scripture to be aware that either of these two forms of bodily ailment is the common, as well as the obvious emblem of a corresponding moral defect (Isa_42:7; Isa_9:2; Isa_35:6). To these two classes of cures Christ Himself refers as evidence of His Messiahship (Mat_11:4-5). A subject is thus set before us in which we find our place without difficulty. We are reminded of our own great spiritual infirmities; of our need of His Almighty aid who poured the light of day on sightless eyes, and gave those ankle-bones strength which before were powerless in Israel.

I. For surely the life of many of us-Our own life, in too many respects, is the life of the blind. We grope our way in self-reliance, and we often lose it. We stumble and fall. We feel after, and we find not; we reach forth, and we grasp not.

1. We read Gods Holy Word, yet we see nothing, or very little, of the many wonders which it contains. The veil is upon our hearts while we read.

2. We look abroad on the Miracles of Love which surround our dwelling; we look within, on the mystery of Divine goodness in which we live and move and have our being; yet we recognize little or nothing of the hand of God either within or without us.

II. Who, again, does not see in the helplessness of the lame a lively type of his own condition which, so far from running in the way of Gods commandments, knows not how to walk with God for a single hour?

1. Reluctant to begin what we know to be holy.

2. Unwilling to persevere in good courses begun.

3. Sluggish in spiritual growth.

4. Remiss in prayer, regarding it as a task instead of a recreation. (J. W. Burgon, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 21:12-14. And Jesus went into the temple — He did not go up to the court, or to the palace, though he came in as a king; but to the temple; for his kingdom is spiritual, and not of this world. It is in holy things that he rules, and in the temple of God that he exercises authority. And cast out them that sold and bought — Namely, doves and oxen for sacrifice. He had cast them out three years before, (Joh 2:14,) bidding them not make that house a house of merchandise: upon the repetition of the offence, he uses sharper words; In the temple — That is, in the outer court of it, where the Gentiles used to worship. The money-changers — The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. And said unto them — As he turned them out, It is written — Namely, Isa 56:7, My house shall be called a house of prayer — To all nations, Mar 11:17. That is, a place to which they shall resort for the performance of religious worship: but ye have made it a den of thieves — A harbour of wicked men; a place where traffic is carried on by persons of the most infamous character, who live by deceit and oppression, and practise the vilest extortion, even in the house of the most righteous and blessed God. “Let it be observed, that the word rendered temple here, is ιερον, not ναος. By the latter word was meant properly the house, including only the vestibule, the holy place or sanctuary, and the most holy. Whereas the former comprehended all the courts. It was in the outermost court that this sort of traffic was exercised. For want of a name, in European languages, peculiar to each, these two are confounded in most modern translations. To the ναος, or temple, strictly so called, none of those people had access, not even our Lord himself, because not of the posterity of Aaron.” — Campbell. And the blind and lame — Having heard of his arrival in the city, and requested their friends to lead them to the place where he was; came to him in the temple, and he healed them — In the presence of all the people. “Many such afflicted persons would, no doubt, be waiting in the several avenues of the temple to ask alms, at a time when there would be such a vast concourse of people: and there seems a peculiar propriety in our Lord’s multiplying these astonishing miracles, both to vindicate the extraordinary act of authority he had just been performing, and to make this his last visit to Jerusalem as convincing as possible, that those who would not submit to him might be left so much the more inexcusable.” — Doddridge.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_21:12. Cast out.—Apparently a second cleansing of the temple. See Joh_2:15-17. Them that sold and bought in the temple.—The first person to introduce this sacrilegious custom was, according to the Talmud, one Babha Ben Buta, who brought three thousand sheep of the flocks of Kedar into the Mountain of the House, i.e. into the court of the Gentiles, and so within the consecrated precincts. The practice grew out of the desire to meet the convenience of the foreign Jews, who visited the Holy City at the feasts, and were glad to purchase, close at hand, the beasts they desired to offer in sacrifice, and to exchange their foreign money for the orthodox Jewish shekel (Tuck).

Mat_21:17. Bethany.—A village “standing in a shallow ravine on the eastern slope of the Mount of Olives, to the south-east of the central summit” (Thrupp’s Ancient Jerusalem). It is now called El-’Azirêyeh, from El-’Azir, the Arabic form of the name Lazarus.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_21:12-17

Visitatorial action.—As the Saviour did on His entering into Jerusalem, so He began to do when inside it. The same remarkable combination of authority and meekness—the same clear vindication of His rights and position, and the same manifest forbearance in making use of them—are still to be seen in His conduct. In two ways, especially, may this combination be seen at this time, viz., in noticing first, what he beheld; and secondly, what He heard, when coming now to the temple of God.

I. What the Saviour beheld.—Its nature, on the one hand. A great scandal! A crying offence! Apparently, the court of the Gentiles was the scene of this evil. Originally meant for their accommodation when admitted to worship, it had been encroached on for the transaction of business connected with the worship of God. Animals for sacrifice were brought there for sale. Changers of money had established themselves in it. And all this, it is thought with great reason, with the interested connivance of the temple authorities themselves. The scandal was one, therefore, which affected all classes alike, and that in away which was peculiarly offensive because of its connection with the worship of God (1Sa_2:17). Its results, on the other hand. Very deliberate, very thorough, and very faithful was the Saviour’s consequent action. Very deliberate (see Mar_11:11). Very thorough—all who had trespassed there being made to go out (Mat_21:12); others who wished to do so being debarred from entering (Mar_11:16). Very faithful—the action being accompanied by language which expressed its meaning in full (Mat_21:13). And yet, at the same time, being unaccompanied by much that might have been justly done in such case. The dealers, for example, are “cast out,” but their goods are not otherwise touched. The offence is stopped and the offenders rebuked, but they are not punished because of it. Not the sword of the judge, indeed, but the touch of the healer (Mat_21:14), is what we read of instead. That polluted “court,” by such works of mercy, is as it were, re-consecrated to God. In every way, therefore, the previously existing offence is witnessed against and rebuked. But nothing more than this, by this kingly “Visitor” is done at this time. As before and as we shall see afterwards, there was the “hiding of His power” (Hab_3:4).

II. What the Saviour heard.—Its nature and purport, on the one hand. A cry of worship! A shout of praise! All that the multitude had previously acknowledged (Mat_21:9), of His royal lineage and more than royal mission is here repeated again (Mat_21:15). Repeated (apparently) with greater fervour than ever after seeing His works (ibid.). Repeated by those who are, perhaps, the last of all to be reached by such things. Fame is fame indeed, when it has penetrated to the cradles of the land. Its reception on the other. Its reception first, in the way of silence. Exactly contrary to what was expected by some—by some who doubted in consequence, whether the Saviour could have truly noted the language He heard—all this worship was listened to by Him without a word of rebuke—as though not only in His judgment a matter of right, but a matter of course, as it were (cf. Luk_19:40). Its reception, next, in the way of defence. To His tacit acquiescence in, He adds express approval of, the homage now paid. Far from being a blameworthy thing, only those are so who would condemn it as such. Had they known more, as they ought to have known—had they remembered what they had “read” in the writings they professed to teach and revere—they would have called to mind what justified fully all that was now being done. God is never more praised than when He is praised by the lips of sucklings and babes (Mat_21:16). Even such praise, therefore, is the full right of Him who has come to that house as its King. Its reception, finally, in the way of forbearance. Forbearance in drawing the line at this necessary word of rebuke. The Saviour defends His friends. He confutes His adversaries. He does both effectually. But, having so done, He stops short. He does not now “visit” for sin. What an unexpected sequel, from this point of view, is the close of this passage! See all He does, now, with that “den of thieves”—that nest of conspirators—which He has just exposed and denounced (Mat_21:17). Where, in all this, was “the rod of His power?”

It is to be noticed, in conclusion, that even this “combination” did not tell on these men.

1. This display of authority did not tell on their wills.—They “heard” and “feared” Him, but went on as before (Mar_11:18; see Ecc_8:11).

2. This display of mercy did not tell on their hearts.—All they did in return was to seek to “destroy” Him (Mar_11:18, again; see also Isa_26:10).

3. This double failure abundantly explained and so justified the subsequent punishment of that people (Jer_9:9).

4. And is, therefore, to be looked upon as a double warning to all.—How are we dealing with the mingled “mercy and judgment” (Psa_101:1) of God?

HOMILIES ON THE VERSES

Mat_21:12-15. The righteousness, peace, and joy of the kingdom.—The casting out of the traders illustrated the righteousness of the kingdom, the healing of the blind and lame its peace, and the shouts of the children which followed, its joy.—J. M. Gibson, D.D.

Mat_21:12-14. The ancient prophecy fulfilled.—What the King did on entering the temple admirably illustrates the prophecy. For what saith the prophet? “Behold thy King cometh unto thee; He is just and having salvation.” “He is just”—therefore He will not tolerate the unholy traffic in the temple, but “cast out all them that sold and bought” etc.; “and having salvation”—accordingly, when He sees the blind and the lame in the temple He does not turn them out, He does not turn away from them, “He healed them.”—Ibid.

Mat_21:12-13. Cleansing the temple.—This cleansing reminds us:—

I. Of the holiness which the temple had in Christ’s eyes.

II. Of the guilt of all who desecrate God’s house and day.

III. Of our duly to do all we can to maintain their sanctity.—Heubner.

Mat_21:12. The King purifying the temple.—

1. It is the work of King Jesus to take notice of religion, and to purge it where He mindeth to reign; therefore He went into the temple of God, to purge it.

2. Horrible abuses may creep into the place of God’s service, while men, under pretence of furthering religion, do follow courses for their own gain; as here, merchandise and money-getting are set up in the place where religion only was to be exercised.

3. In this extraordinary way of reformation of His temple, He showeth Himself to be God, able to compass the most difficult works, by what means He pleaseth, and to terrify His adversaries.

4. Outward abuses, albeit not so great as inward, yet may they be begun at in reformation, as here Christ doth.—David Dickson.

The majesty and authority of Jesus.—The silent submission of these buyers and vendors, who by their physical force might easily have overpowered Jesus, conclusively proves the sublime moral majesty and power with which our Saviour performed this act, and silences the objection of some modern sceptics, who see in it an outbreak of violent passion, which is always a sign of weakness. It was a judicial act of a religious reformer, vindicating in just and holy zeal the honour of the Lord of the temple, and revealed the presence of a superhuman authority and dignity, which filled even these profane traffickers with awe, and made them yield without a murmur. Jerome regards this expulsion of a multitude by one individual as the most wonderful of the miracles, and supposes that a flame and starry ray darted from the eyes of the Saviour, and that the majesty of the Godhead was radiant in His countenance.—P. Schaff, D.D.

The desecration of God’s house.—The history of Christian churches has not been altogether without parallels that may help us to understand how such a desecration came to be permitted. Those who remember the state of the great cathedral of London, as painted in the literature of Elizabeth and James, when mules and horses laden with market produce were led through St. Paul’s as a matter of every-day occurrence, and bargains were struck there, and burglaries planned, and servants hired, and profligate assignations made and kept, will feel that even Christian and Protestant England has hardly the right to cast a stone at the priests and people of Jerusalem.—E. H. Plumptre, D.D.

Mat_21:13. The house of prayer.—

1. Reformation of religion is to be done according to Scripture, by reducing abused ordinances unto their first institution.

2. All the ceremonial service appointed at the temple was subservient to the moral and spiritual duties; for it is said, “My house shall be called a house of prayer.”

3. All the worship of God may be comprised in prayer, as it comprehendeth praises and thanksgiving, because the end of the ordinances is to make men know how to carry themselves towards God in praises and prayer.

4. Vilest sins seek shelter under the pretext of religion, and there think to work; therefore this is the challenge, “Ye have made My house a den of thieves.”—David Dickson.

Mat_21:14-16. A picture of the temple as it should be.—

I. Christ the centre of attraction in the temple.

II. The spiritually infirm seeking Him in the temple, and not the preacher, or the mere form of worship.

III. The spiritually infirm healed by Christ in the temple.—J. C. Gray.

Mat_21:15-16. The children in the temple (Palm Sunday).—Let us consider this remarkable incident with respect to the three principal classes of persons concerned in it:—

I. The conduct of the children.—When all others were silent, why did children alone sing their “Hosannas” to Jesus as the Son of David?

1. They were unprejudiced.

2. They were especially attracted to Christ.

3. They were inspired by the enthusiasm of youth.

II. The complaint of the scribes and priests.—

1. As offenders themselves they wore enraged at the rebuke they had just received from Christ.

2. As officials they were horrified at the indecorum of the children.

3. As men of rank and dignity they were disgusted at the freedom of the children’s utterances.

4. As unbelievers they were indignant at the public recognition of the Messianic claims of Jesus.

III. The reply of our Lord.—

1. He approved of children’s worship.

2. He admitted the truth of the children’s testimony.

3. He accepted personal adoration offered to Himself.—W. F. Adeney, M.A.

Mat_21:17. Jesus withdrawing.—

1. He had His own intended work in Bethany, yet by His leaving His adversaries, He teacheth us to cease from contention before it grow hot, and to cut short with our enemies, using as few speeches as may be; therefore it is said, “He left them.”

2. In that by His going off the town, occasion of tumults and uproars was eschewed, we learn to eschew needless dangers, and to reserve ourselves unto the time wherein God calleth us to glorify Him by suffering. David Dickson.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

FIFTH SECTION

THE CLEANSING OF THE TEMPLE AND ABODE IN IT AS ITS KING

Mat_21:12-22

A. The House of Prayer and Mercy, in contrast with the Den of Thieves. Mat_21:12-14.

(Mar_11:11-17; Luk_19:45-46.)

12And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew [overturned, κατέστρεψε] the tables of the money changers, 13and the seats of them that sold [of sellers of] doves,17 And [he]18 said unto them, It is written, My house shall be called the [a] house of prayer (Isa_56:7); but ye have made [make]19 it a den of thieves [robbers, λῃστῶν, Jer_7:11];20 14And the blind and the lame21 came to him in the temple; and he healed them.

EXEGETICAL AND CRITICAL

Mat_21:12. And He went into the temple of God, and cast out.—Mark’s account is here the more exact. On the evening of Palm Sunday Jesus went into the temple, and looked round,—without, however, doing anything then. He thereupon returned with the disciples to Bethany, which may be regarded as the Lord’s resting-place during the festival. Returning next day to the temple, the fig-tree was cursed. Then followed the cleansing of the temple.

The temple.—בֵּית אֱלֹחִים ,חֵיכַל קדֶשׁ ,הֵיכַל יְהוְֹה Here comes into view the history of the temple—its construction, and form, and meaning. The Jewish temple was the mysterious centre of Israel: hence its history is the history of the people down to the destruction of Jerusalem. We may distinguish, 1. The period of the patriarchal altar; 2. that of the tabernacle (travelling; moveable, and at last resting on Zion); 3. the temple of Solomon; 4. the temple of Zerubbabel; 5. the temple of Herod. At the destruction of Jerusalem the temple disappeared, its meaning being absorbed in the Church of Christ; that is the type gave place, or was lost in the antitype. The temple-vision of Ezekiel has only an ideal, symbolical meaning. The attempt of Julian to rebuild the temple only served to demonstrate the continuance of its doom; and the temple of the Egyptian Jews at Leontopolis was only a transitory imitation. As the temple, in the narrower sense, had three historical periods, so the sanctuary of the temple had three divisions—the Forecourt, the Sanctuary, and the Holiest or Holy of Holies. See Winer, art. Tempel [also the valuable article Temple, illustrated with plates, in W. Smith’s Dictionary of the Bible, vol. iii., pp. 1450–1464]. As to the signification of the temple, compare the various treatises of BÆhr, Kurtz, Sartorius, Hengstenberg, and others, upon the Mosaic Cultus, but especially Friederich: Symbolik der Mosaischen Stiftshutte, Leipz., 1841, and BÆhr: Der Salomonische Tempel, Karlsruhe, 1848. The following are some of the views taken: 1. The temple was a figure of the universe (Philo, Josephus); 2. a symbol of the dwelling-place of God after the analogy of human dwellings (Hoffmann); 3. a figure of the human form and nature (intimated by Philo, Luther, Friederich); 4. a symbol of heaven (Bähr); 5. the symbol of the kingdom of God under the Old Covenant (Hengstenberg, Tholuck, Lisco, etc.).—So far as the temple of God was a symbol, it was a figure of the theocracy—of the kingdom of heaven which comes down to earth; but bo far as it was a type—that is, a figure of something to come22—it was a figure of the body of Christ (according to John 2), and of His Church as the real house of God. And thus, as the Holiest of all was the most essential thing in the type, it will find its final and consummate realization in the kingdom of glory (comp. Heb_9:24; Rev_21:22).

And cast out.—The locality of this scene was the Court of the Gentiles. The history of this court is obscure, but it is a very important element in the history of the temple; it is connected with the development of the hierarchy on the one hand, and with the advancement of proselytism on the other. The changes which this court underwent, reflected precisely the course of these relations. The tabernacle had only one forecourt, the court of the altar of burnt-offering (Exo_27:1-8). The only hint of a distinction between the place of the people and the place of the priests, is the circumstance that the laver of brass for the priests’ washing (Exo_38:8) stood nearer the sanctuary than the altar of burnt-offering. In the temple of Solomon the court of the priests (the inner court) was distinguished from the great court (2Ch_4:9). Probably, also, it was a few steps higher; and the altar of burnt-offering belonged to the court of the priests. In the temple of Zerubbabel, Alexander Jannæus (b. c. 106) separated the court of the priests by a wooden trellis from the external court of the temple (Joseph. Antiq. xiii. 3, 5). This wooden trellis gave way in the temple of Herod to one of stone, of the height of an ell (Joseph. Bell. Judges 6, 6, 5); and in this temple also the court of the Gentiles assumed a definite character. The temple itself was surrounded by terraces, which formed the several courts in gradation. “The outermost space (in the Talmud: mountain of the house; 1Ma_13:53 : mountain of the sanctuary) went round the whole temple, and had several gates. It was laid with colored stones, and begirt with beautiful halls. A few steps higher a stone lattice, three ells high, ran all the way round, with here and there Greek and Latin inscriptions, that forbade all who were not Jews to proceed any farther toward the sanctuary (on pain of death, Bell. Jdg_6:2; Jdg_6:4). Hence the space of the temple mountain as far as this limit has been called by Christian archæologists the Court of the Gentiles.” (See Winer, sub Tempel, 2. p. 581.) Through this court was reached the court proper, which in its breadth was divided into the courts of the men and the women (the former lower than the latter), but in its depth was divided into the court of the people and that of the priests. The “Court of the Gentiles” grew in importance in proportion as the distinction between proselytes of the gate and of righteousness came to prevail,23 and it became customary for even devout Gentiles to bring gifts to the temple.

Those that sold and bought.—“In the court of the Gentiles was the so-called temple-market tabernœ, where sacrificial animals, incense, oil, wine, and other things necessary for the service and sacrifice, were to be obtained.” Lightfoot.—The table of the money-changers.—They changed, at a certain premium, the common money, which was accounted protane, for the double drachmas which served for the temple-tribute. Thus the agents who had to collect the temple-tribute from the various districts resorted generally to these money-changers. According to Lundius, these collectors themselves took charge of the exchange in the temple. It is highly probable that many of those who came up from the country paid at this time the tribute which fell due in the month of Adar. “And possibly other business connected with money-changing by degrees had crept in.” Meyer.

The Cleansing of the Temple.—According to Pearce, Wetstein, Lücke, and others, this act was identical with the cleansing mentioned in Joh_2:13, which belonged to the first visit of Jesus to the Passover after His entrance on His ministry; according to Chrysostom and most modern commentators, the account of the Synoptists is a repetition of that earlier one. It is obvious that they omitted the earlier action of the same kind, because they record, generally, only the last of Christ’s visits to the feast.24 But for John’s point of view, the former cleansing was a decisive crisis, and was recorded by him as such. There is no difficulty in assuming, as the distinct narratives require, that the act was performed twice. And although it might be possible that the two records mutually influenced each other (as Neander, Leben Jesu, 388, assumes), it is plain that the later has its own advance in meaning. According to Mark, Jesus did not suffer that any man should carry vessels through the temple ( Mat_11:16); and, while in John we read, “Make not My Father’s house a house of merchandize,” in the last accounts we read of the house of prayer for all nations being turned into a den of robbers. As to the Lord’s warrant for attacking the existing irregularities, which had become regular by practice, various explanations have been given. Selden (de Jure nat. et gent. Mat_4:6) and others found upon the act of Phinehas (Num_25:11) the supposition of an Israelite zealot-right; that is, the right of at once and violently assaulting and abolishing any crying offence in the theocracy. Lücke (Com. on Joh_2:15-16) thinks that zealotism as a right can not be proven, yet he gathers from the history of the people and the writings of the Rabbins that the reforming vocation in the Jewish church, if it really existed, stood higher than the external right. Of course, it is not necessary to assume that this right was invested with legal sanctions. The real question is, whether there ever was an acknowledgment of a right to interfere, under divine impulse or as a prophet, with existing abuses. And of that there can be no doubt; indeed, the sad prelude of this zealotism was the violence of the brothers Simeon and Levi (Gen_34:25), and the last perversion of it was the conduct of the Zealots during the siege of the city. Between these extremes, however, there are many, illustrious instances of zealotism; and, in its pure fundamental idea, it continues permanently in the discipline of the Christian church.25 That, at His first cleansing of the temple, Jesus acted from the impulse of prophetic zeal, and according to zealot-right, is plain from the consideration that He had not yet publicly announced Himself under the name of the Messiah; and the Evangelist significantly refers to the saying, “The zeal of Thine house hath eaten me up” (Joh_2:11). We may, therefore, thus distinguish; On the first occasion Christ attacked the abuses of the temple in the authority of prophetic zealotism; on the second occasion, in the authority of the Messiah. But we must not overlook the fact, that the former authority forms the true Old Testament basis for the latter; and that the Messiah, as a reformer, was the consummation and glorification of the prophetic zealotism. Much has been said about the assent of the people. Origen and Jerome regarded this as a specific miracle. Doubtless, the fact is explained by the miraculous influence of the prophetic majesty of Christ on the one hand, and of the evil conscience of the Jews on the other.

[The silent submission of these buyers and venders, who by their physical force might easily have overpowered Jesus, conclusively proves the sublime moral majesty and power with which our Saviour performed this act, and silences the objection of some modern skeptics, who see in it an outbreak of violent passion, which is always a sign of weakness. It was a judicial act of a religious reformer, vindicating in just and holy zeal the honor of the Lord of the temple, and revealed the presence of a superhuman authority and dignity, which filled even these profane traffickers with awe, and made them yield without a murmur. Jerome regards this expulsion of a multitude by one humble individual as the most Wonderful of the miracles, and supposes that a flame and starry ray darted from the eyes of the Saviour, and that the majesty of the Godhead was radiant in His countenance.—P. S.]

Mat_21:13. And He said unto them.—Isa_56:7 : “For My house shall be called the house of prayer for all nations.” Jer_7:11 : “Is then this house, which is called by My name, become a den of robbers in your eyes?” The two passages are quoted freely, and joined together according to their Old Testament meaning.—In what sense a den of robbers? 1. Theophylact: τὸ γὰρ φιλοκερδὲς λῃστρικὁν πάθος ἐστίν. 2. Fritzsche: Ye gather together here money and animals, as robbers collect their booty in their den. 3. Rauschenbusch (Leben Jesu, 309): By these abominations the Gentiles, for whose prayer this house was designed, are kept back from God’s service. Assuredly, the fact that the place of prayer for the Gentiles was made a market for beasts, was a robbery inflicted on the rights of the Gentiles. Humanity was outraged by the false churchliness or bigotry of the Jewish odium generis humani.

Mat_21:14. And blind and lame persons came to Him.—And then He turned the desecrated temple again from a den of robbers into a house of mercy.

DOCTRINAL AND ETHICAL

1. The prophet Malachi predicted the coming of the Messiah with these words: “The Lord, whom ye seek, will suddenly come to His temple, even the messenger of the covenant whom ye desire, saith the Lord of hosts” (Mal_3:1). These words had their manifold fulfilment in the whole course of Christ’s first advent; and will again be fulfilled at His second glorious coming. Once, however, they were fulfilled in their most literal sense then, namely, when Jesus, amidst the greeting of His people, made His festal entry into the temple. But in the cleansing of the temple Christ exhibited Himself as the eternal Purifier and Reformer of the theocracy, of the human heart, and of the whole Church.

2. Only one full day did Jesus dwell and rule personally in the temple—the Monday of the Passion-week. This theocratical residence of one day had, however, an eternal significance. It re-established for ever the spiritual destination of the temple, and spiritually confounded and silenced in the temple itself all the false ministers and watchmen of the temple. Thus was the word of Haggai fulfilled, not only in its spirit, but also in its letter: “The last glory of this house shall be greater than the first” ( Mat_2:9). But, if we include the entrance on the Sunday evening (the looking round, the visitation), and the solemn departure from the temple on Tuesday (its abandonment to judgment), then the one day must be extended to three.

HOMILETICAL AND PRACTICAL

Jesus and the temple in Jerusalem. 1. How related in the Spirit of God: The temple the type of His body and of His Church; Christ the realization and the glory of the temple. 2. Separated through the guilt of the world: Christ crucified through false temple-service; the temple desolated through the death of Christ, and abandoned to the fire. 3. Still inseparable in the spiritual sense: all pious worship is in a Zion which the Lord will glorify. Christ visits His temple in all the world.—The predictions of the prophets have all been fulfilled on the temple (Haggai, Malachi).—The sanctification of the temple perfected by Christ: 1. Its purifying (negative sanctification); 2. its consecration (positive—by the healing of the blind and lame).—The Lord cleanses His temple: 1. the Church; 2. the hearts of His people.—The twofold change passed upon the temple: Its change from a house of prayer for all nations into a den of robbers—under the semblance of higher holiness; the change of the desecrated den of robbers into a house of prayer and of mercy.—That kind of worship which outrages charity to man, may transform the house of prayer into a den of robbers.—Christian consecration of the church: 1. It separates the church from the market-place; 2. it unites prayer and mercy (the hospital and the prayer-hall, hôtel-dieu).—The great day of Christ’s abode in the temple: 1. Its being a strange occurrence was a sign how soon the temple might be a spiritual desert; 2. but it was also a proof that the Lord will manifest Himself to His people in His temple.—The three temples on Mount Zion, and the three consecrations (1 Kings 8; Ezra 6; and this section).—The zeal of the holy Son for the honor of His Father’s house.—The temple itself became at last the witness of the miracles of Jesus.

Starke:—Hedinger: Foul blasphemers require severe dealing: the fear of man, flattery, and gentleness, will not drive them out—Cramer: As everything has its time, so everything has also its place.—All reform must proceed according to the rules of Holy Writ: thus Christ is the Founder of all scriptural reformation.—Canstein: Churches are exclusively for divine worship.—He who would spiritually walk and see, must come to Christ in the temple.

Lisco:—The cleansing of the temple had a symbolical reference to the cleansing of the Church of God.

Heubner:—The Lord’s sacred anger at the desecration of God’s house.—This cleansing reminds us, 1. of the holiness which the temple had in Christ’s eyes; 2. of the guilt of all who desecrate God’s house and day; and 3. of our duty to do all we can to maintain their sanctity.—Lavater says, that His being able to do this was the proof that He ought to do it.

[Matthew Henry:—Abuses must first be purged out and plucked up before that which is right can be established.—Buyers and sellers driven out before (Joh_2:14-15), will return to the temple and nestle there again, if there be no continual care and oversight, and if the blow be not often repeat—That which is lawful and laudable (as buying and selling and changing money) in another place and on another day, defiles the sanctuary and profane the sabbath.—This cleansing of the temple was the only act of regal authority and coercive power of Christ in the days of His humiliation; He began with it (John 2), and He ended with it.—In the reformation of the Church we must go back to the authority of the Scripture as the supreme rule and pattern, and not go further than we can justify by a final: It is written ( Mat_21:13).—The blind and the lame were debarred from David’s palace (2Sa_5:8), but were admitted into God’s house, from which only the wicked and profane are excluded.—The temple was profaned and abused when it was turned into a market-place, but it was graced and honored when it was made a hospital.—Christ’s healing was the real answer to the question: Who is this? and His healing in the temple was the fulfilling of the promise, that the glory of the latter house should be greater than the glory of the former.—W. Nast:—By cleansing the temple Jesus symbolically sets forth the purity of heart which He requires of His church in general and of each individual belie Matthew 21 :1Co_3:16-17; 2Co_6:16.—P. S.]

Footnotes:

[17] Mat_21:12.—Τῶν πωλούν των τὰς περιστεράς Lang and other German Versions: Taubenhädler; Luther: Taubenkrämer; sellers of doves. Doves were offered to the Lord by the poor as a substitute for a lamb, Lev_5:7; Lev_12:8; Luk_2:24.—P. S.]

[18] Mat_21:13.—[A new sentence ought to commence with Mat_21:13, and hence the He inserted. So also Lange.—P. S.]

[19] Mat_21:13 —Lachmann, Tischendorf, [Tregelles, Alford], read: ποιεῖτε, ye make, with Codd. B., L., [Cod. Sinait], and other ancient authorities, instead of ἐποιήσατε of the Recepta (from Luke).

[20] Mat_21:13.—[Comp. the Authorized Version in Jer_7:11, from which this passage is quoted. Λῃστής robber, plunderer, is stronger than κλέπτης, The Authorized Version, however, generally renders it thief (in 11 passages of the N. T.). except in Joh_10:1; Joh_10:8; Joh_18:40; 2Co_11:26. The difference appears plainly in Joh_10:8 : κλέπται εὶσὶν καὶ λῃσταί thieves and robbers. But Luther’s Mördergrube, which Lange retains, is too strong; although the verse quoted from Jeremiah stands in connection with the charge of murder and the shedding of innocent blood. Better: Räuberhöhle, spelunca latronum.—P. S.]

[21] Mat_21:14.—Cod. C. reverses the order: χωλοὶ καὶ τυφλοί. [In the English Version the definite article is required, or else the addition of the word persons.—P. S.]

[22][A circumlocution of the German: Werdebild, for which I know of no precise equivalent in English.—P. S.]

[23][The Edinb. transl. here, as often, reverses the sense of the original, and reads: as the distinction....was [illegible] (in German: hervortrut). The rabbinical distinction between גֵּרֵי הַשַּׁעַר and גֵּרֵי הַצֶּדֶק or גֵּרֵי הַבְּרִיח far from being done away with, appeared just in the later history of Judaism, and was in full force at the time of the aposties. In the N. T. the proselytes of the gate are called οισεβομενοι (or φοβουμενοι τὸν Θεον). Act_10:2; Act_13:50; Act_16:14; Act_17:4; Act_17:17; Act_18:7 (comp Joseph. Antiq. xiv. 7. 2); they were more susceptible for the gospel than he Jews, and Gentiles, and generally formed the nucleus of the Gentile-Christian congregations.—P. S.]

[24][So also Alford. The omission of the first cleansing in the Synoptists is in remarkable consistency with the fact that their narrative is exclusively Galilæan until this last journey to Jerusalem. It is impossible that either the Synoptisis or John should have made such a gross error in chronology, as the hypothesis of the identity of the two narratives assumes.—P. S.]

[25][I took the liberty of substituting this idea for the “Polisei des christlichen Staates” in the original, which Implies the union of church and state, and is hardly applicable to our country —P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 21:12-17.

Cleansing The Temple

Found also in Mar 11:15-19; Luk 19:45-48. It appears from the order of Mark, who is nearly always chronological, that this did not occur on the day of the triumphal entry, but on the next day. Matthew, as so often before, has grouped topics, without stopping to indicate the time. Compare on Mat 21:20.

John (Joh 2:13-22) has described a similar cleansing of the temple, at the first Passover of our Lord’s ministry. Of course the destructive critics at once assume that these are only conflicting accounts of the same event. But we have seen (on Mat 15:38) that Jesus certainly did perform some very similar miracles, as he certainly repeated a number of sayings (see on "Mat 5:1"). To make the two cleansings the same is to treat either the Fourth Gospel, or all the other three, as grossly inaccurate in respect to historical order. Matthew, as we have seen, sometimes arranges topically rather than chronologically, but so far as can be judged, the others are as chronological as historians usually are. Certainly then we ought not to suppose that John has placed a striking event at the first of several passovers, and the other three have placed it at the final passover, unless it be impossible, or extremely difficult, to believe that the act was repeated. Now it is perfectly natural that the money-loving traders, who had been temporarily driven out by a prophet’ s stern rebuke, should quickly come back when he was gone. Their fathers had often returned to idolatry and gross vices very soon after the reformation wrought by a prophet. Nobody knew that the prophet from Nazareth would interfere with them again. And what he had done produced no great pecuniary loss, while the opportunity for gain in this business was enticing. After all, they might say, we were worse scared than hurt. The prophet does not kill nor imprison, nor impose fines, and the temple authorities make no objection; why not go in again? Nothing is more common than for reform, even when accompanied by severe penalties, to need frequent renewal on the part of civil as well as ecclesiastical authorities. Even the second cleansing doubtless had only temporary results. The chief importance of the act lies in the assertion of prophetic authority (Mat 21:23) and its recognition by all concerned, and in the symbolical lessons. There is thus no difficulty at all in supposing a repetition of the cleansing. The first would not be mentioned by Matt., Mark, and Luke, because they give no account of that early Judean ministry with which it was connected, and which John narrates; and the second would be omitted by John, who introduced very little already found in the other Gospels. There are numerous other cases in which one of the Gospels records a certain event or discourse, and omits the repetition of it which we find in another Gospel. On this second occasion of cleansing fewer details are mentioned—nothing of oxen and sheep, and nothing as to a scourge of cords.

Mat 21:12. Jesus went into the temple. The additional of God should probably be omitted (Rev. Ver., margin), but the question is difficult and the substantial sense not altered.[1] Though he had entered Jerusalem as the King Messiah, he did not seek the palace of Herod or the city of David, but we find him every day teaching in the temple; (Luk 19:47) for his Messianic reign was to be brought about through spiritual instruction. ’Temple’ is here (hieron see on "Mat 4:5"), the general sacred enclosure, Jesus is nowhere said to have entered the naos, the sacred house, which none but priests were allowed to enter. (Compare on Mat 27:5) The sacred house was situated on the top of a hill, and surrounded by an enclosed space which, as enlarged for Herod’s temple, seems to have been about six hundred feet square. The house on the summit was near the western side of this space. The large outer court, with its great wall arid inner colonnades (see on "Mat 4:5"), was considerably lower down the hill. Into this, as more remote from the sacred house and the altar, it had been customary to allow the entrance of Gentiles, and so it was called the Court of the Gentiles. From this court went up grand steps, in two flights with a landing between them, on the north, east, and south, to the next enclosure, called the Court of Israel, and a portion of it separated as the Court of the Women. The wall at the top of the steps had grand gates, one of which was known as "Beautiful", (Act 3:2) and was perhaps the same that Josephus glowingly describes in "War," 5, 5, 2. Along this wall were stone pillars, bearing in Greek and Latin the inscription,"Let no Gentile enter here under pain of death" ("War," 5, 5, 2); one of these is said to have been found a few years ago. Again steps, and gates at the summit, to the central Court of the Priests, lying east of the sacred house, with an enclosing wall of only two feet in height. Just within this court on the eastern side stood the great altar of burnt sacrifice—probably built on the large rock which the Mohammedans have enclosed in the Mosque of Omar. Thus the worshipper could bring his sacrifice up the steps and pass it in to the priests, and could see plainly when it was laid on the altar; (Mat 5:23) and looking beyond the altar could see into the eastern end of the sacred house, where the priests entered at certain times to burn incense. (Luk 1:9 f.) As Gentiles were admitted into the large outer court, it was very easy for Jewish traders to conclude that they might properly sell here the animals to be used in sacrifice. Wherever purchased, these animals had to be led through the courts up to the altar. All that were brought in for sale would, it was hoped, be purchased and sacrificed, and so they were in a certain sense already sacred, and quite as fit to be here as dogs of Gentiles. Worshippers from a distance would enter the courts, pass up toward tile altar, and feeling moved to offer a sacrifice, would be glad to find a supply so conveniently near. Lightfoot says (from the Talmud) that they also sold "wine, salt, oil, and other requisites to sacrifices." It is natural that the practice of admitting traders, not mentioned in Old Testament, should have arisen in a later time when so many Jews came from foreign countries to worship. Jerome suspects that the priests had a share in the profits; and probably (Morison) extortionate prices were charged. At any rate we know they derived gain from all sacrifices, and these would be multiplied by having the material convenient. Plumptre : "We must picture to ourselves, in addition to all the stir and bustle inseparable from such traffic, the wrangling and bitter words and reckless oaths which necessarily grew out of it with such a people as the Jews. The history of Christian churches has not been altogether without parallels that may help us to understand how such a desecration came to be permitted. Those who remember the state of the great Cathedral of London, as painted in the literature of Elizabeth and James, when mules and horses laden with market produce were led through St. Paul’s, as a matter of everyday occurrence, and bargains were struck there, and burglaries planned, and servants hired, and profligate assignations made and kept, will feel that even Christian and Protestant England has hardly the right to cast a stone at the priests and people of Jerusalem."

[1] Omitted by à B L, several cursives, Memph., Theb., one copy of Old Latin, Jerusalem Syriac, Arm., Æth., and some Fathers. It is not found in the parallel passages of Mark and Luke, nor the similar passage of John, (Joh 2:14) but that fact, if observed by copyists, would have been a reason, as we may Judge from their general practice, not for omitting it in Matt., but for inserting it in some of the others. The expression would not be intrinsically objectionable to any one, and so we cannot account for its omission on that ground. Some suppose it to have been omitted because the phrase is rare. The Jews had little use for such a phrase, since for them ’the temple’ could mean only one thing. But the addition would not strike a copyist as strange or unnatural. And a similar phrase does occur, even in Mat 26:61, and figuratively in 1Co 3:16 ff.; 2Th 2:4; Rev 3:12, etc., and ’temple of the Lord’ in Luk 1:9, the word in all these cases being not but hieron, which for our present purpose makes little difference. As the internal evidence is indecisive, it seems wisest to follow the documents which so generally give the correct text. (Compare Westcott Hort, App)

Cast out. We do not know whether as on the former occasion, (Joh 2:15) he used ’a scourge of small cords’ as a symbol of authority and punishment. Overthrew the tables of the money changers. The Greek word signifies those who make small change. Compare on Mat 25:27. One sees such men now in Jerusalem, with various coins piled in slender pillars on a table, ready for a small premium to change foreign money into such as would be more current. In our Lord’s time there was much demand for this on the part of foreign Jews, whom custom forbade to put any but Jewish coins into the treasury of the temple. (Mar 12:41) As the change was thus needed in order to a sacred contribution, people easily persuaded themselves that it was proper to allow money changing for the special purpose to take place in the outer court. That sold doves. These were appointed as sacrifices in various cases, and allowed in others as substitutes on the part of the poor. (Luk 2:24) There is here (and so Mark and Luke) no mention of oxen and sheep, as on the first occasion. It might be inferred that the traders had not again become bold enough to bring in these, but the inference would be somewhat precarious, as the account may have merely omitted them. Mark adds, (Mar 11:16, Rev. Ver,) "and he would not suffer that any man should carry a vessel through the temple." The word rendered ’vessel’ denotes all sorts of utensils and implements (compare above on Mat 12:29, ’goods’). It had probably become common to go through the courts for a short cut from the great eastern gate of the city towards the southern part of Zion, which was connected with the temple by arched bridges over the intervening depression.

Mat 21:13. It is written, in Isa 56:7. Luke quotes as here. Mark adds the prophet’s concluding words, ’for all the nations,’ which carry the emphasis in Isaiah, but are not, necessary here. The meaning and application of this quotation are obvious. But ye make it, as in leading early documents, was easily changed to ye have made it, as in Luke (and Mark). A den of thieves, or, robbers, as in Mat 27:38. They were worse than ’thieves,’ they openly plundered, making money out of the worship, in sight of the altar. The phrase is borrowed from Jer 7:11, where the prophet reproaches the people with having a superstitious reverence for the temple and its services, and yet living so immorally that they seem practically to regard the temple as ’a den of robbers.’ The Jews whom Jesus reproached were reproducing (Toy) the superstitious reverence for the temple and the wickedness that dishonoured it. On the former occasion, (Joh 2:16) Jesus had simply said, "Make not my Father’s house a house of merchandise."—What led the traders to obey? There must have been in our Lord a look and tone of superhuman authority; (Mat 21:23 Joh 18:5 f.) and then the traders knew in their secret heart that they were doing wrong.

Mat 21:14. This is mentioned by Matthew only. Many afflicted persons were doubtless to be seen in the temple courts, asking alms, (Act 3:2) or seeking consolation in worship. The miraculous healings, then and there, served to establish Jesus’ authority to cleanse the temple, and in some sense (Weiss) re-consecrated the courts which had been profaned.

Mat 21:15 f. The chief priests and the scribes were perhaps representatives of the Sanhedrin (see on "Mat 26:59"); compare Mat 21:23, Mat 26:3, Mat 26:47 Mar 11:18. Saw the wonderful things that he did, not terata, ’prodigies,’ usually translated ’wonders’ (see on "Mat 12:38"), but the general term which means exactly wonderful things. This doubtless includes his cleansing the temple and his healing the blind and the lame. And the children crying; that were crying, Rev. Ver., represents the Greek of the leading manuscripts. The words are masculine, meaning boys as in Mat 2:16, and not the general term children as in Mat 11:16. It would naturally be boys rather than girls, for comparatively few even of grown women went to the temple amid the crowds. These boys had heard the day before the cries of the triumphal procession, ’Hosanna to the Son of David’, (Mat 21:9) and readily understood it to mean the Messiah; now observing the authority with which he cleansed the temple and healed the blind and the lame, they recalled that cry and were loudly repeating it, even in the temple. The older people who had said the same on the Mount of Olives and in the streets of the city might have shrunk from making the bold proclamation in this most public place and in the very face of their religious rulers; children are in such a case more ardent and more fearless. They were sore displeased, or, moved with indignation, same word as in Mat 20:24. They ought to have been led to earnest inquiry whether he who thus asserted authority and wrought miracles and allowed himself to be hailed as the Son of David was indeed the Messiah; and his purification of the temple might well have reminded them of Mal 3:1-4. They rejected the idea without inquiry, and were indignant at the apparent claim. He was altogether different from their notion of the Messiah, came from an obscure village in distant Galilee (Joh 7:41 f., 52), had not asked the recognition of the Sanhedrin, but seemed to be relying on mere popular recognition; (Joh 7:49) and as the Messiah was of course to be a revolutionist and civil ruler, his claim and its popular support might provoke the Romans to crush out the "nation," and deprive these Jewish officials of their "place," as some of them had intimated not long before. (Joh 11:47 f.) Hearest thou what[1] these are saying? They do not really doubt that he hears, but mean to intimate surprise that he does not stop a thing so improper as to call him Son of David. So during the triumphal procession, (Luk 19:39)" some of the Pharisees from the multitude" openly called on him to rebuke his disciples for language implying that he was the Messiah, but he refused. (Compare above on Mat 21:9) It is idle for critics to suppose this a mere inaccurate report of that former case, for the place is different, the persons making the outcry are here children, and the Saviour’s reply is also entirely different, and adapted to the testimony of children. The Scribes complaining may have been different, or may have included some ’of the same persons, now still further outraged by the renewed hosannas. Yea, he hears it, and finds it unobjectionable and proper. Have ye never read (see on "Mat 12:8"), implying a blameworthy ignorance of what was meant by a very familiar passage of those sacred writings with which Scribes were supposed to be so thoroughly acquainted; so also in Mat 19:4, Mat 21:42, Mat 22:31. Out of the mouth, etc., from Psa 8:2, Psa 8:3. Hebrew, ’out of the mouths of babes and sucklings thou hast established strength.’ The Sept. has ’thou hast prepared praise’; in several other passages (Toy) it has rendered the word for ’strength’ by ’praise.’ Matt. follows the Sept., as he so often does where it expresses the Hebrew sufficiently for his purpose. (Compare on Mat 3:3, Mat 12:14) The Greek word means ’prepared’ or ’completely prepared,’ and so may be rendered ’perfected.’ The first utterances of very young children, showing admiration of God’s works, and ready recognition of his existence, are a strong testimony to his being and glory, and ought, the Psalmist adds, to silence the enemy and the avenger, all the "malignant railers against God." (Alexander on Psalms.) Suckling was sometimes continued among the Jews till the child was three years’ old (2Ma 7:27), and such a custom is still reported by some travellers in the East. What the Psalmist declared true of sucking babes was also and still more true of these boys crying hosanna. Toy says that the meaning in which the words are here used is "substantially the same as that of the Psalmist—God had shown these children a truth that the learned men did not see, and had thereby made them instruments of praise and strength." Our Lord’s wise answer, while not provoking, yet failed to restrain, the purpose excited by the triumphal entry and his cleansing the temple, viz., to destroy him if possible; the popular recognition and enthusiasm made them fear him all the more, for they accounted him a dangerous rival to their own position as religious instructors and rulers. (Mar 11:18 Luk 19:47 f)

[1] The simple interrogative in indirect question, here and in Mat 10:19 Mar 14:36 Luk 17:8, is occasionally used in classic Greek also, see Jelf, 877, Obs. 2.

Mat 21:17. And he left them, etc. Mark shows that this was not on the day of the triumphal entry, but on the day following. (Compare above on Mat 21:12) Indeed, Mark tells us (Mat 11:19) that "every evening he went forth out of the city"; and Luke states in connection with the next day that "every day he was teaching in the temple; and every night he went out and lodged in the mount that is called the Mount of Olives," (Luk 21:37) This naturally enough means Bethany, which lay on a spur of the mountain. Thus the statements agree, and show us what course he took on the three days of his public appearance, probably the first, second, and third days of the week; he came "early in the morning " (Luk 21:38) to the temple and taught, and went out at night across the mountain to Bethany. Many who had come to the feast sought nightly lodgings in the surrounding villages. Jesus would go out to seek repose in the home of his friends (compare on Mat 26:6), and probably also to avoid an attempt to arrest him, such as was successfully made the first night he spent in the city. There is no occasion to suppose, as some have done, that he and his followers camped out near Bethany. His friends in the village were apparently wealthy. In leaving Jerusalem by the eastern gate (compare On Mat 21:1), Jesus and his disciples would descend the steep declivity into the narrow valley of the Kidron, and by a little bridge would cross over the dry Bed of the stream, all covered with flat stones worn into rounded shapes by the torrents of the rainy season. Reaching the foot of the Mount of Olives, they found near them a garden called Gethsemane (see on "Mat 26:36"), doubtless occupied by olive-trees and fig-trees, with probably flowers, and less probably vegetables. It seems to have been a place open to the public, and "Jesus ofttimes resorted thither with his disciples", (Joh 18:2) perhaps stopping to rest under shade and among flowers before climbing Olivet, or in the morning before entering the hot and crowded city; for in April it is extremely hot in Jerusalem in the daytime, though chilly towards morning. (Joh 18:18) Up the central depression in the slope of the Mount of Olives (compare on Mat 21:1) the path is steep and toilsome, sometimes clambering up ledges of limestone rock, and gradually rising to a level with, and then above, the city on the hills behind. At the summit, from which could be seen the long eastern line of the high mountains of Moab, with glimpses of the Dead Sea in a deep cauldron between, they were half way to Bethany. Some distance down the eastern slope is a narrow neck of rocky soil between little northern and southern valleys. This neck of land connects with Olivet a small rounded outlying hill. Their path wound around the northern part of this hill, while the Roman paved road from Bethany to Jerusalem passed around its southern face. On the east this rounded hill slopes down in a tongue of land between two minute valleys, which presently unite beyond it and go deepening down towards the Dead Sea. On this little tongue of land and in these shallow valleys, amid olive trees, figs, almonds, vines, and apricots, and patches of small, bright-hued flowers, gleamed the white limestone dwellings of Bethany. The place is now called Lazariyeh, from Lazarus, or more exactly, in Arabic, el-Aziriyeh, from el-Azir. It is by the direct path a mile and three quarters from Jerusalem, corresponding exactly to the fifteen stadia (something less than furlongs) of Joh 11:18. The name Bethany appears to mean either ’house of dates’ or ’house of the poor.’ There was another Bethany beyond Jordan, (Joh 1:28) and in Joh 11:1 this Bethany is distinguished as "the village of Mary and her sister Martha."

Homiletical And Practical

Mat 21:12. THEME (in Stier): "Once more he goes the way which he had loved as a child, up to the temple."

Mat 21:13. A place of worship becoming a den of robbers. (1) When the worship is conducted by men who seek religious office for the money it yields. (2) When the worship is supported, or the house of worship erected, by such measures as extortion in "fairs,"or covert gambling. (3) When persons join a certain church in hope of gaining custom, or otherwise promoting their worldly interests. (4) When men wrong others through the week, and try to atone for it by worshipping God on the Lord’s Day. (Jer 7:9-11) Henry: "Lawful things, ill-timed and ill-placed, may become sinful things. That which was decent enough in another place, and not only lawful but laudable on another day, defiles the sanctuary and profanes the Sabbath." Hall: "Yea, thus it became thee, 0 thou gracious Redeemer of men, to let the world see thou hast not lost thy justice in thy mercy; that there is not more lenity in thy forbearances, than rigor in thy just severities; that thou canst thunder as well as shine."

Mat 21:15 f. Children crying in the temple. (1) Would-be wise men often show folly by despising the young. (2) Children sometimes see religious truth more clearly than prejudiced adults. (3) The praise of children is thoroughly acceptable to God. (4) The piety of children ought to touch hard hearts, and silence malignant opposers of the gospel.

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

THE CLEANSING OF THE TEMPLE

Mat 21:12-13; Luk 19:45-48; Mar 11:15-19. “And they came into Jerusalem; and Jesus, coming into the temple, began to cast out the buyers and sellers in the temple, and He overturned the tables of the money changers, and the seats of those selling doves; and He did not suffer that any one may carry a vessel through the temple. And He was teaching, saying unto them, Has it not been written that My house shall be called the house of prayer for all nations? But you have made it a den of thieves. And the scribes and the chief priests heard, and they were seeking how they shall destroy Him; for they feared Him, because all the multitude were delighted with His teaching. And when it was evening, He departed out of the city.” Luk 19:48 : “And they did not find what they can do; for all the people hung on Him, hearing Him.” Our Savior’s ministry embraced four Passovers, beginning with one by purifying the temple, verifying the prophecy, in reference to the Messiah, that on arrival He would come suddenly to the temple and purify it; two Passovers transpiring in the interim of His ministry and this one, at the conclusion, so eminently commemorated by His arrest, prosecution, condemnation, crucifixion, and resurrection, rendering it the most celebrated of all the Passovers since that memorable night when Egypt was visited by the destroying angel, slaying the first-born in every house in all the land, but passing over the tenements occupied by the children of Israel, because, pursuant to the commandment of Moses, they had sprinkled on their door-posts and lintels the blood of the slain lamb, that vivid type of the bleeding Lamb of Calvary which was perpetuated at the great Passover festival, through all the intervening ages, down to this momentous culmination, when they not only slay the innocent typical lamb, but the Great Antitype, who, symbolized by countless millions of bleeding victims through the fugitive ages, now Himself bleeds and dies. Our Lord having purified the temple when inaugurating His ministry, now performs the same responsible and significant office in the conclusion. He will also, when He comes in His glory, give it a complete and final purgation, as it will be polluted no more, Satan having been east out. This traffic in beasts and birds was for the accommodation of multitudes, coming from afar, who desired to purchase a sacrifice, the birds being kept on hand for the especial accommodation of the poor. While in this you might see a degree of plausibility, doubtless much fraudulent dealing for the sake of filthy lucre had crept in among them, as we see plainly indicated by the Savior calling them thieves. All cheating and defrauding are theft in the sight of God, however honorable in the estimation of men. The temple was the house of God upon the earth in a sense vastly more preeminent than any other sanctuary in all the world, the great end in view being the rendezvous of God’s saints, that they might prevail in prayer for all the nations of the earth. It is very sad to contemplate the fairs, festivals, frolics, and fandangoes now so frequently held in church edifices, to the grief of the Holy Spirit and the profanation of God’s temple. Every, preacher should walk in the footprints of Jesus in this and every other respect, making a specialty of purifying the Church in the inauguration and the conclusion of His ministry. No one has a right to hold a pastoral charge in the ministry of Christ unless he exemplified Him in all his ministration. This bold procedure was very offensive to the hierarchy, who looked upon Him as an intruder and a usurper, and would have interfered if they had not feared the people, who were so delighted with His preaching that they hung on Him spellbound.

Luk 21:37-38. “And He was teaching in the temple during the days, and at night, going out, He was lodging in the mount called Olivet. And all the people were assembled unto Him in the temple to hear Him.” Tuesday night and Wednesday night He lodged in some of the villages on Mount Olivet, having spent the two preceding nights in Bethany; Thursday night He was arrested, and Friday night He was in the sepulcher. Jerusalem was this week thronged with vast multitudes, not only those having come to the Passover, but the whole country was on tiptoe with excitement about Jesus, a tremendous popular sensation breaking out three years previously, when John so powerfully preached Him to the multitudes attending his ministry, and increasing through the three successive years, having spread abroad into all nations, so that now the world is aroused and waiting spellbound to witness the issue impending, they know not what.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

21:12-13 The close association of the Temple cleansing (see John 2:13-16) with the cursing of the fig tree (Matt 21:18-19) reveals Jesus as the Messiah who confronted Israel and warned that God judges those who reject the Messiah and his message.

21:12 Buying and selling took place within the Temple complex, in the Court of the Gentiles. • Money changers profited from the exchange of money from other currencies into official Jewish currency. Jesus criticized the commercialism that profaned the holiness of the Temple (see Mark 11:11-18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 21:12. Ἐξέβαλε, cast out)[916] though He was meek, and had been just called so in Mat 21:5. In the early part of His ministry, our Lord had purified the temple; see Joh 2:14. Those who profaned it had, however, returned; and now, when near the end of His course, He purifies it once more, though it was soon to be destroyed; see ch. Mat 23:38.—πάντας, all) A great miracle. Even a large body of soldiers would not have ventured to attempt it.—τοὺς πωλοῦντας, κ.τ.λ., those who sold, etc.) They had wished to offer every accommodation for public worship, especially at the time of the Passover; but by degrees they appear to have pushed their licence further.—ἐν τῷ ἱερῷ,[917] in the temple) and indeed in its uttermost part, the court of the Gentiles; where the Gentiles [or nations] were wont to pray. See Mar 11:17.

[916] This casting out did not occur on that very day, a day so full of grace and joy; but when men refused to obey the intimation conveyed by His eyes and look (of which Mark, ch. Mat 11:11, makes mention: [in the ‘eventide’ of the same day “Jesus entered the temple, and looked round about upon all things,” and not until the morrow He “began to cast out them that sold.”—ED.]), the Lord on the following day exhibited more severe specimens of His most just indignation. Comp. with this, Mar 11:15.—Harm., p. 447.

[917] The fuller reading, ἐν τῷ ἱερῷ τοῦ Θεοῦ, which the larger Ed. had pronounced to be an inferior reading, is regarded as almost equal in authority to that of the text by the margin of the Ed. 2 and the Germ. Vers.—E. B.

There is no primary authority for the fuller reading here. Εἰς τὸ ἱερόν, omitting Θεοῦ in the beginning of the sentence, is read by Lachm., with BLb Orig. Hilar. 713, Memph. and Theb. Versions. Dac Vulg. and Rec. Text add τοῦ Θεοῦ.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_21:12. Different from Mar_11:11; Mar_11:15, where the narrative is more precise; comp. Weiss note on Mark.

In the court of the Gentiles were the tabernae, הניות, where animals, incense, oil, wine, and other requisites for sacrifice were exposed for sale. Lightfoot on this passage.

The money-changers (κολλυβ., see Phrynichus, p. 440) exchanged on commission (קולבון, Maimonides, Shekal. 3) ordinary money for the two drachmae pieces which were used in paying the temple tribute (see note on Mat_17:24).

This cleansing of the temple is, with Chrysostom, Paulus, Kuinoel, Tholuck, Olshausen, Kern, Ebrard, Baumgarten

Crusius, Schleiermacher, Hengstenberg, Wieseler, to be regarded as the second that took place, the first being that recorded in Joh_2:13 ff., and which occurred on the occasion of the first visit to Jerusalem. The abuse having been repeated, there is no reason why Jesus should not have repeated this purifying process, and that (in answer to Hofmann, Luthardt, Hengstenberg) without any essential difference. The absence, in the synoptical account, of any allusion to a previous occasion, is sufficiently explicable from the length of time that intervened, and from the fact that the Synoptists take no notice generally of what took place during the earlier visit to Judea. The similarity of the accompanying circumstances may be accounted for from the similarity of the incidents themselves; whereas the supposition that the cleansing took place only on one occasion would necessarily involve a chronological derangement extending to almost the whole period of Christs ministry,a derangement which can neither be fairly imputed to the synoptical narrative nor even conceived of as far as John is concerned, whose testimony is that of an eye-witness. This is not wishy-washy criticism (Keim), but it is based upon the authenticity of the fourth Gospel, as well as upon the weighty and unanimous testimony of the synoptical writers, to sacrifice whose authority for the sake of John would be both one-sided and violent. This, however, is what Wetstein, Lücke, Neander, de Wette, Bleek, Ewald, Weizsäcker have done. Others, again, have rejected the fourth evangelists account, so far as its chronology is concerned, in favour of that of the Synoptists (Ziegler, Theile, Strauss, Baur, Weisse, Hilgenfeld, Schenkel, Keim). Comp., further, the remarks under Joh_2:17.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 21:12-17 . Jesus visits the Temple (Mar 11:11 ; Mar 11:15-19 , Luk 19:45-48 ).

Mat 21:12 . εἰσῆλθεν , etc. He entered the Temple. When? Nothing to show that it was not the same day ( vide Mk.). ἐξέβαλεν . The fourth Gospel (Mat 2:14 f.) reports a similar clearing at the beginning of Christ’s ministry. Two questions have been much discussed. Were there one or two acts of this kind? and if only one was it at the beginning or at the end as reported by the Synop.? However these questions may be decided, it may be regarded as one of the historic certainties that Jesus did once at least and at some time sweep the Temple clear of the unholy traffic carried on there. The evangelists fittingly connect the act with the first visit of Jesus to Jer. they report protest at first sight! πάντας τοὺς πωλ . καὶ ἀγ .: the article not repeated after καὶ . Sellers and buyers viewed as one company kindred in spirit, to be cleared out wholesale. τὰς τραπέζας , etc.: these tables were in the court of the Gentiles, in the booths ( tabernae ) where all things needed for sacrifice were sold, and the money changers sat ready to give to all comers the didrachma for the temple tax in exchange for ordinary money at a small profit. κολλυβιστῶν , from κόλλυβος , a small coin, change money, hence agio ; hence our word to denote those who traded in exchange, condemned by Phryn., p. 440, while approving κόλλυβος . Theophy. says: κολλυβισταί εἰσιν οἱ παρʼ ἡμῖν λεγόμενοι τραπεζῖται · κόλλυβος γὰρ εἶδός ἐστι νομίσματος εὐτελῆς , ὥσπερ ἔχομεν τυχὸν ἡμεῖς τοὺς ὀβολοὺς ἢ τὰ ἀργύρια ( vide Hesychius and Suicer). τὰς περιστεράς , doves, the poor man’s offering. The traffic was necessary, and might have been innocent; but the trading spirit soon develops abuses which were doubtless rampant at that period, making passover time a Jewish “Holy Fair,” a grotesque and offensive combination of religion with shady morality.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 12. Jesus went into the temple of God, c.] "Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow." QUESNEL.

Money-changers] Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) And Jesus went into the temple.—Here, again, there is a gap to be filled up from another Gospel. St. Mark (Mar_11:11) says definitely that on the day of His solemn entry He went into the Temple, “looked round about on all things there,”—i.e., on the scene of traffic and disorder described in this verse—and then, “the evening-tide being come” (or, “the hour being now late”), went back to Bethany, and did what is here narrated on the following day. So, with a like difference of order, St. Mark places the sentence on the barren fig-tree on the next morning, and before the cleansing of the Temple. (Comp. Note on Mat_21:17.) St. John (Joh_2:13-25) records an act of like nature as occurring at the commencement of our Lord’s ministry, on the first visit to Jerusalem after His baptism. Critics who have started with the assumption that the repetition of such an act was impossible, have inferred accordingly that the narrative has been misplaced either by the Three or by St. John, some holding with the latter and some with the former, on grounds more or less arbitrary. From the purest human historical point of view, we may, I believe, accept both narratives as true. If Jesus of Nazareth had been only a patriot Jew, filled with an intense enthusiasm for the holiness of the Temple, what more likely than that He should commence His work with a protest against its desecration? If the evils against which He thus protested, after being suppressed for a time, reappeared in all their enormity, what more probable than that He should renew the protest at this stage of His work, backed as He now was by the equal enthusiasm of the people? What more natural, again, than that the second cleansing should revive the memory of the first, and call up with it the words which are recorded by St. John, and not by the Three, and which served as the basis of the charge that He had threatened to destroy the Temple (Joh_2:20-21; Mat_26:61; Mar_14:58). There is—it cannot be concealed—a real difficulty in the omission of the earlier cleansing by the Three, and in the absence of any reference to the later cleansing by the Fourth; but the fact in either case is only one of many like facts incident to the structure of the Gospels. The Three knew nothing—or rather, they record nothing—as to our Lord’s ministry in Jerusalem prior to this last entry. The Fourth, writing a Gospel supplementary either to the Three or to the current oral teaching which they embodied, systematically passes over, with one or two notable exceptions, what they had recorded, and confines his work to reporting, with marvellous vividness and fulness, specially selected incidents.

Cast out them that sold and bought in the temple.—The apparent strangeness of the permission of what seems to us so manifest a desecration, was obviously not felt by the Jews as we feel it. Pilgrims came from all parts of the world to keep the Passover, to offer their sacrifices, sin-offerings, or thank-offerings, according to the circumstances of each case. They did not bring the victims with them. What plan, it might seem, could be more convenient than that they should find a market where they could buy them as near as possible to the place where the sacrifice was to be offered? One of the courts of the Temple was therefore assigned for the purpose, and probably the priests found their profit in the arrangement by charging a fee or rent of some kind for the privilege of holding stalls. There is no trace of the practice prior to the Captivity, but the dispersion of the Jews afterwards naturally led men to feel the want of such accommodation more keenly. But this permission brought with it another as its inevitable sequel. The pilgrims brought with them the coinage of their own country—Syrian, Egyptian, Greek, as the case might be—and their money was either not current in Palestine, or, as being stamped with the symbols of heathen worship, could not be received into the Corban, or treasury of the Temple. For their convenience, therefore, money-changers were wanted, who, of course, made the usual agio, or profit, on each transaction. We must picture to ourselves, in addition to all the stir and bustle inseparable from such traffic, the wrangling and bitter words and reckless oaths which necessarily grew out of it with such a people as the Jews. The history of Christian churches has not been altogether without parallels that may help us to understand how such a desecration came to be permitted. Those who remember the state of the great cathedral of London, as painted in the literature of Elizabeth and James, when mules and horses laden with market produce, were led through St. Paul’s as a matter of every-day occurrence, and bargains were struck there, and burglaries planned, and servants hired, and profligate assignations made and kept, will feel that even Christian and Protestant England has hardly the right to cast a stone at the priests and people of Jerusalem.

And the seats of them that sold doves.—The Greek has the article—“the doves,” that were so familiar an object in the Temple courts. There is a characteristic feature in this incident as compared with the earlier cleansing. Then, as taking into account, apparently, the less glaringly offensive nature of the traffic, our Lord had simply bidden the dealers in doves to depart, with their stalls and bird-cages (Joh_2:16). Now, as if indignant at their return to the desecrating work which He had then forbidden, He places them also in the same condemnation as the others.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. cast out all them that sold, &c.] It is probable that a look of divine authority, the enthusiasm of His Galilæan followers, and the consciousness of wrongdoing on the part of the traders, rather than any special exercise of miraculous power, effected this triumph of Jesus in His Father’s House.

them that sold and bought in the temple] The traffic consisted in the sale of oxen and sheep, and such requisites for sacrifice as wine, salt, and oil. This merchandise took place in the Court of the Gentiles.

the tables of the moneychangers] The Greek word signifies those who took a small coin (Hebr. Kolbon, Grk. κόλλυβος, perhaps a Phœnician word) as a fee for exchanging the money of the worshippers, who were required to pay in Hebrew coin. This exaction of the fee was itself unlawful (Lightfoot). And probably other dishonest practices were rife.

that sold doves] See Luk_2:24.

12–14. The Second Cleansing of the Temple

Mar_11:15-18; Luk_19:45-46.

It is clear from the other Synoptists that the Cleansing of the Temple took place on Nisan 10, not on the day of the entry. St Mark says (Mat_11:11) that “when he had looked round about on all things there, the eventide being come he went back to Bethany.” In point of time “the cursing of the fig-tree” should precede the “Cleansing of the Temple.” St Mark adds to this account “would not suffer that any man should carry any vessel through the temple.” St Matthew alone mentions the healing of the lame and the blind, and omits the incident of “the widow’s mite,” recorded by the other Synoptists. The first “Cleansing of the Temple,” at the commencement of our Lord’s ministry, is recorded Joh_2:13-17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus went into the temple of God,.... At Jerusalem, which was built by his order, and dedicated to his worship, and where the Shechaniah, or the divine presence was. Christ went not to the tower of David, the strong hold of Zion, the palace of his father David; for he entered not as a temporal king; but he went to the house of his heavenly Father, as the lord and proprietor of it, to preach in it, and purge it; whereby the glory of the latter house became greater than that of the former; and so several prophecies had their accomplishment, particularly Hag 2:7 though this was not the first time by many, of Christ's being in the temple; yet this his entrance was the most public and magnificent of any: after, he had alighted from the colt, and sent back that and the ass to their proper owners, as is very probable, he went by the eastern gate, called the king's gate, Ch1 9:18 into the temple;

and cast out all them that sold and bought in the temple: not in the holy of holies, nor in the holy place, nor in the court of the priests, nor in the court of the Israelites, but in the court of the Gentiles, and in the mountain of the house, in which were shops, where various things were sold, relating to sacrifices. What these persons bought and sold, whom Christ cast out, is not said, but may be collected from Joh 2:14 where besides "doves", of which hereafter, mention is made, of "sheep" and "oxen"; which were brought to be sold, on account of the passover, for it was then near their time of passover as now; for besides the lambs and kids, which were here also sold and bought for the passover supper, sheep and oxen were here also killed and sold for the Chagiga, or feast (p), which was the day following: here likewise the drink offerings were bought and sold, of which take the following account.

"There were fifteen presidents "in the sanctuary": Jochanan ben Phinehas was over the tickets, and Ahijah over the drink offerings, &c.--He that inquired for drink offerings, went to Jochanan, who was appointed over the tickets: he gave him the money, and took a ticket; he then went to Ahijah, that was appointed over the drink offerings, and gave him the ticket, and received from him the drink offerings; and in the evening they came together, and Ahijah produced the tickets, and took for them the money (q).''

This was one way of buying and selling in the temple;

and overthrew the tables of the money changers; of which sort were they, who sat in the temple at certain times, to receive the half shekel, and change the money of such, who wanted one, by which they gained something, to themselves. It was a custom in our Lord's time, for every Israelite, once a year, to pay half a shekel towards the temple charge and service, which was founded upon the orders given by God to Moses in the wilderness; that upon his numbering the people, to take of everyone that was twenty years of age and upwards, rich or poor, half a shekel, Exo 30:13 though this does not seem to be designed as a perpetual rule. However, it now obtained, and was annually paid:

"On the first day of Adar (which answers to our February) they proclaimed concerning the shekels (r).''

That is, they gave public notice, in all the cities in Israel, that the time of paying the half shekel was near at hand, that they might get their money ready, for everyone was obliged to pay it: the Jews (s) say,

"it is an affirmative command of the law, that every man in Israel should pay the half shekel every year; even though a poor man that is maintained by alms, he is obliged to it, and must beg it of others, or sell his coat upon his back and pay it, as it is said, Exo 30:15. The rich shall not give more, &c.--All are bound to give it, priests, Levites, and Israelites, and strangers, and servants, that are made free; but not women, nor servants, nor children.''

Notice being thus given (t),

"on the fifteenth day (of the same month), "tables" were placed in the province, or city (which Bartenora (u) interprets of Jerusalem; but Maimonides (w) says, the word used is the name of all the cities in the land of Israel, excepting Jerusalem), and on the twenty fifth they sit, "in the sanctuary".''

The same is related by Maimonides (x), after this manner:

"On the first of Adar they proclaim concerning the shekels, that every man may prepare his half shekel, and be ready to give it on the fifteenth; "the exchangers" sit in every province or city, and mildly ask it; everyone that gives them it, they take it of them; and he that does not give, they do not compel him to give: on the twenty fifth, they sit in the sanctuary to collect it; and henceforward they urge him that does not give, until he gives; and everyone that does not give, they oblige him to give pledge, and they, take his pledge, whether he will or not, and even his coat.''

This gives us a plain account of these money changers; of their tables, and of their sitting at them in the temple, and on what account. Now these exchangers had a profit in every shekel they changed (y).

"When a man went to an exchanger, and changed a shekel for two half shekels, he gave him an addition to the shekel; and the addition is called "Kolbon"; wherefore, when two men gave a shekel for them both, they were both obliged to pay the "Kolbon".''

Would you know what this "Kolbon", whence these exchangers are called, "Collybistae", in this text, or the gain which these men had, take this question and answer in their own words (z).

"How much is the "Kolbon?" A silver "meah", according to. R. Meir; but the wise men say, half an one.''

Or as it is elsewhere expressed (a),

"what is the value of the "Kolbon?" At that time they gave two pence for the half shekel, the "Kolbon" was half a "meah", which is the twelfth part of a penny; and since, "Kolbon" less than that is not given.''

Now a "meah" was the half of a sixth part of the half shekel, and the twenty fourth part of a shekel, and weighed sixteen barley corns: half a "meah" was the forty eighth part of a shekel, and weighed eight barley (b) corns; a "meah" was, of our money, the value of somewhat more than a penny, and half an one more than a halfpenny. This was their gain, which in so large a number that paid, must amount to a great deal of money. There seems to be nothing lie against these men being the very persons, whose tables Christ overturned, unless it should be objected, that this was not the time of their sitting; for it was now within a few days of the passover, which was in the month Nisan; whereas it was in the month Adar, that the half shekel was paid: but it should be observed, according to the above account, that they did not begin to sit in the temple to receive this money, until the twenty fifth of Adar; and it was now but the tenth of Nisan, when Christ entered the temple and found them there: so that there was but fifteen days: between the one and the other; and considering the large numbers that were obliged to pay, and the backwardness and poverty of many, they may reasonably be thought to be still sitting on that account: and what Maimonides before relates deserves notice, and will strengthen this supposition; that on the twenty fifth: of Adar, they sat in the temple to collect this money; and that henceforward they urged and compelled persons to pay it. Moreover, these men had other business, in a way of exchange, than this to do; and especially at such a time as the passover, when persons came from different parts to attend it; and who, might want to have their foreign money changed for current coin; or bills of return, to be changed for money: add to all this the following account, which will show the large and perpetual business of these men (c).

"In the sanctuary there were before them, "continually", or "daily", thirteen chests (and there were as many tables (d)); every chest was in the form of a trumpet: the first was for the shekels of the present year, the second for the shekels of the year past; the third for everyone that had a "Korban", or vow upon him to offer two turtledoves, or two young pigeons; the one a burnt offering, the other a sin offering: their price was, cast into this chest: the fourth for everyone that had the burnt offering of a fowl only on him, the price of that was cast into this chest. The fifth was for him, who freely gave money to buy wood, to be laid in order on the altar; the sixth, for him that freely gave money for the incense; the seventh, for him that freely gave gold for the mercy seat; the eighth, for the remainder of the sin offering; as when he separated the money for his sin offering, and took the sin offering, and there remained of the money, the rest he cast into this chest; the ninth, for the remainder of the trespass offering; the tenth, for the remainder of the doves for men and women in fluxes, and women after childbirth; the eleventh, for the remainder of the offerings of the Nazarite; the twelfth, for the remainder of the trespass offering of the leper: the thirteenth, for him that freely gave money for the burnt offering of a beast.''

And the seats of them that sold doves, which were the offerings of the poor sort after child bearing, and on account of running issues: which cases were very frequent, and sometimes raised the price of doves very high, of which what follows is an instance (e).

"It happened at a certain time, that doves were sold in Jerusalem for a golden penny each; said Rabban ben Simeon Gamaliel, by this habitation (or temple which he swore by) I will not lodge (or lie down) this night, until they are sold for a silver penny each: he went into the council house and taught, that if a woman had five certain births, or five certain issues, she should bring one offering, and eat of the sacrifices, nor should there remain any debt upon her; and doves were sold that day for two fourths.''

That is, for a silver penny; now a golden penny was the value of twenty five silver pence (f); so that the price, by this means, was sunk very much: but not only doves were sold in the markets in Jerusalem, but in the temple itself (g).

"There was a president over the doves, which was he with whom they agreed, who sold doves for the offerings, so and so by the shekel; and everyone that was obliged to bring a pair of turtle doves, or two young pigeons, brought the price of them, "to the sanctuary"; and the president gave the doves to the masters of the offerings, and made up the account with the treasurers.''

Now at a feast time as this was, there was a greater demand for doves than usual; for women who had lain in, and such as had fluxes, whether men or women, who lived in distant parts, reserved their offerings till they came up to the feast (h); and which in consequence must occasion a greater call for these creatures, and furnishes out a reason, why there should be so many sitting at this time in the temple to sell doves. Some have thought, that those persons are here meant, which are often mentioned by the Jewish doctors (i), as an infamous sort of men, who are not admitted as witnesses in any case; and are reckoned among thieves, robbers, usurers, and players at dice; who , "teach doves to fly", either to decoy other doves from their dove houses, or to out fly others for money, or to fight one against another; and these sat in the temple to sell this sort of doves, which was still more heinous; but the other sense is more agreeable.

(p) Vid. R. Sol. Jarchi, in Deut. xvi. 2. (q) Misn. Shekalim, c. 5. sect. 4. Maimon. Cele Hamikdash, c. 7. sect, 10, 11, 12. (r) Misn. Shekalim, c. 1. sect. 1. (s) Maimon. Hilch. Shekalim, c. 1. sect. 1. 7. (t) Misn. Shekalim, c. 1. sect. 3. (u) In ib. (w) In ib. (x) Hilch. Shekalim, c, 1. sect. 9. (y) Ib c. 3. sect. 1. (z) Misn. Shekalim, c. 1. sect. 7. (a) Maimon. Hilch. Shekalim, c. 3. sect. 7. (b) Maimon. & Bartenora in Misn. Shekalim, c. 1, sect. 7. & Cholin, c. 1. sect. 7. (c) Maimon. Hilch. Shckalim, c. 2. sect. 2. (d) Misn. Shekalim, c. 6. sect 1. (e) Misn. Cerithot, c. 1. sect. 7. (f) Maimon. & Bartenora in ib. (g) Maimon. Hilch. Cele Hamikdash, c. 7. sect. 9. (h) Gloss. in T. Bab. Sanhedrin, fol. 11. 1. (i) T. Bab. Erubin, fol. 82. 1. T. Sanhedrin, fol. 25. 2. & Gloss. in ib. Misn. Sanhedrin. c. 3. sect. 3. Maimon Bartenora, & Ez. Chayim in lb. & Edayot, c. 2. 7. & Bartenora in ib. Maimon. Hilch. Gazela veabada, c. 6. sect. 7. Toen unitan, c. 2. sect. 2. & Eduth, c. 10. sect. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Ver. 12. And cast out all them that sold] The zeal of God’s house did ever eat him up. And (as revenge follows zeal, 2Co 7:11) he mars their markets, and drives them out of the temple with Procul o procul este profani. {a} And this deed of our Saviour’s was altogether divine; while as another Samson, he lays "heaps upon heaps" (yet without bloodshed) with the jawbone of an ass. St Jerome extolleth this miracle above the raising of Lazarus, restoring the blind to their sight, the lame to their limbs, &c., and adds this mystical sense of the text, Quotidie Iesus ingreditur templum Patris, et eiecit omnes tam episcopos et presbyteros, quam laicos et universam turbam de ecclesia sua, et unius criminis habet, vendentes pariter et ementes. Christ is every day casting out of his Church all these money merchants, these sacrilegious simonists, both ministers and others, that make sale of holy things, which the very heathens abhorred, and others long since complained that benefices were bestowed non ubi optime, sed ubi quaestuosissime, as if a man should bestow so much bread on his ass because he is to ride on him.

The tables of the money changers] This he did also at his first entrance into the ministry, Joh 2:14-15. See my notes on that text. The reformation of religion was Christ’s chief care, and so it shall be ours. And although little was done by his first attempt, Joh 2:13-17, yet he tries again: so should we, contributing what we can to the work continually, by our prayers and utmost endeavours; wishing at least, as Ferus did, that we had some Moses to take away the evils in Church and State. Non enim unum tantum vitulum, sed multos habemus, saith he, for we abound with idols and evils, Exo 32:20.

{a} In Graecorum sacris sacerdos exclamabat τις τηδε, quis hic? Respondebant qui aderant, πολλοι τ αγαθοι τε παρεισι. Eras. praefat, in Adag.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And cast out all. Since the Jews came to the temple from all parts of Judea, such as came from a distance did not bring with them their sacrifices, but purchased them at Jerusalem. The money-changers were persons who lent out money to the poor, that they might purchase the victims, &c. But as the law forbade usury, they received other fruits, grapes, &c. in return. These persons, beyond a doubt, beheld a more than human brightness darting from his eyes, otherwise they would not have suffered him to act thus. In the same manner, the servants of the high priest fell down when they came to apprehend Jesus, at these words, I am he. (Nicholas de Lyra.) --- Into the temple. Into that part of it called the court of the Gentiles, where pigeons were to be sold for sacrifices, where there where tables of money-changers, &c. St. Jerome here admires this as one of the greatest of Christ’s miracles, that a poor man should be permitted to cast the buyers and sellers out of the temple, to overturn their stalls, their money-tables, &c. without any opposition. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This piece of the history is related by two of the other evangelists, but with great difference. Luke before this mentions a discourse upon the way, upon our Saviour’s first sight of the city, and his prophecy of the destruction of it; but no other evangelist mentioning it, I shall pass it over till I come to his history. Mark hath this part of the history thus, Mar 11:11-19, And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. And on the morrow, when they were come from Bethany, he was hungry. (Then he relates our Saviour’s cursing the barren fig tree, which I leave till I come to it in order). And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money changers and the seats of them that sold doves: and would not suffer that any man should carry any vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. —And when the even was come, he went out of the city, Mat 21:19. Luke saith, Luk 19:45-47, And he went into the temple, and began to cast out them that sold therein, and those that bought; saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. And he taught daily in the temple. It is plain by all the evangelists, that our Saviour, coming to Jerusalem five days before the passover, went every night to Bethany, about two miles off, and returned in the morning to the temple, where Luke saith that he taught daily. The first day it should seem, by Mark, that he only came into the temple, looked round about upon all things, and with the twelve went out to lodge at Bethany. By his going into the temple, we must understand only the outward court, for the priests and Levites only might enter into the inner court, and the holy place; and the high priest only might enter into the holiest of all. Though Mark mentions not his driving out the buyers and sellers the first day, but recites it as if it had been done the second day of his coming, yet the best interpreters think that it was done the first day, as Matthew and Luke seem to hint; nor is any thing more usual, than for the evangelists to set down things out of the order of time in which they were done. Some learned authors in the Hebrew learning tell us, that in the outward court was a daily market of such things as the Jews used for sacrifices, wine salt, oil, oxen, and sheep; but it being but three or four days before the passover, the market was much greater, because of the great multitude of lambs then to be used. By the law, Exo 30:12,15, every one also was to bring a half shekel. For this purpose there were tables of moneychangers, men that were furnished with half Shekels to change with the people, that every one might have his half shekel; and those that so changed allowed some little profit to those that changed their money, which gain was called κολλυβισται; thence the changers were called δολλυβισται, money changers. Those that sold doves were there, to furnish the women that came up to their purification with their offerings, according to the law, Lev 12:6. This was the reason of that great market which our Lord found in the outward court of the temple; and it is not likely that our Lord should see these abuses the first day and take no notice of them, but come the next day and correct them, which makes interpreters think Mark in this relation postponed this part of the history. Here arise two questions:

1. Whether it was unlawful for them to sell these things in that part of the temple.

2. Admit it were, By what authority did our Saviour do this?

To the first it must be said, That had it not been unlawful, our Saviour would not have reproved them for turning his Father’s house, and the house of prayer, into a place of merchandise; nor would he have driven them out in such a zeal, overturning the tables, &c., which he had done also once before, Joh 2:15. The temple was built by God’s direction, not only dedicated by men, but God’s acceptation of it was testified. It appeareth by Joh 2:19, it was a type of Christ’s body. We know there were special promises made to those that did pray toward it. God saith he had hallowed it, 1Ki 9:3; that is, separated it from common use to his service, amongst other things for a house of prayer, Isa 56:7. Now though we read of no other things sold there but what were useful for sacrifices, yet this was a civil use, and a profanation of that holy place, because there were market places in Jerusalem, in which these things might have been done. It had been against decency, if the temple had not been hallowed in this manner, if such things had been done in the synagogues, being places set apart and commonly used for God’s worship; but to use the temple in this manner, so specially hallowed, was doubtless a great profanation of that holy place. As to the second question, By what authority our Lord, being no public magistrate, did these things, I am not so posed to determine that, he being the eternal Son of God, and now in the exercise of his regal power, as I am to give an account how it came to pass that the priests, and scribes, and Pharisees never questioned him for what he did; for if any will say, that we presently shall read of their taking counsel against him, I reply, But we read of nothing relating to this laid to his charge. Nor do we read of their questioning him when he did the same things before, an account of which we have in Joh 2:13-25. For though I know some say that our Saviour did this Jure zelotarum: that the Jews had a law, that any might punish even to death such as profaned the worship or holy things of God; which they justify from Deu 13:9, and the examples of Phinehas killing Zimri and Cozbi, Num 25:6-8, and Mattaniah’s killing the Jew sacrificing to idols at Modin, and the king’s commissioner, of which we read in 2Ma 2:24,25: yet this doth no way give me any satisfaction: for as, on the one side, I should not have known how to have defended the act of Phinehas if God had not by and by justified him, nor do I think that the law in Deu 13:9 is to be expounded of private persons; so, on the other side, if the priests, and scribes, and Pharisees had not known of some law that justified our Saviour in this act, I can hardly conceive they would have so quietly put it up, especially considering that probably their profit was concerned, if they had for gain licensed those traders to a place within the compass of the temple, as is very probable. Being therefore fully satisfied that our Saviour, who was Lord of the temple, and to whom the Spirit was given without measure, did no more than he might lawfully do, I am willingly ignorant how it came to pass that he met with no opposition in it, because God hath not pleased in his word to inform us. It is certain that he did the thing, and that it was a thing fit to be done, and that he, as the Son of God, had authority to do it; what made them take it so quietly I cannot tell, nor is it necessary for us to know, nor of any great advantage.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Jesus went into the temple of God — Historically, there was a FIRST TEMPLE and a SECOND.

The First, or Solomon’s Temple, was the proper successor of the tabernacle built by Moses in the wilderness, (see note on Mat_17:4,) being to it as a palace compared with a most humble cot, but upon the same model. It was indeed intended to be the house of God, the palace of Jehovah, God and King of the Jews. The temple or house proper was an oblong in form, and divided into two rooms; the interior one being the holy of holies, the exterior or front one the holy place. In the former was the ark containing the law, the lid of which was the mercy-seat, upon which rested the Shekinah, or cloud of the visible Divine Presence. Over this mercy-seat two cherubim bent face to face; whence God dwelt between the cherubim. As Jehovah here dwelt, so the forward room contained his furniture, namely, the golden candlestick, the table of presence-bread, (show-bread,) the altar of incense or perfumery. The priests and Levites were his royal servants. Before the door of the temple stood the great brazen altar, upon which were sacrificed (as the royal food) the offered beasts.

Around the temple building were the temple courts or enclosures. The first was the court of the priests, into which none but the priestly order might enter. Enclosing this was the court of Israel, into which all male Jews might enter; and fronting these the court of women. Gentiles were admitted only to the outermost court, enclosing the whole. Each inner court rose, as in terraces, higher than the outer; so that the temple building mounted conspicuous above the whole.

The Second Temple, built upon the same site and model, after the captivity, and rebuilt by Herod the Great, was that in which our Saviour now entered. The entire temple area was a square, with an eighth of a mile to each side. It was entered by nine magnificent gates. The inside of the outermost wall was lined with covered promenades, called porches or porticoes, with cedar roofs, supported by marble columns and with floors of smooth solid variegated marble. These porches were thirty cubits wide, and the south-side one was thrice as wide. There was a synagogue room, in the south porch, which was the place where religious services were performed. In this synagogue it was that the doctors discoursed, that Christ taught, and the disciples daily assembled with one accord. (Act_2:6.) Hither resorted for recreation or converse Jew or Gentile. From the summit of the wall the perpendicular descent was unbroken to the bottom of the Kedron. At the southwest corner was the lofty pinnacle where the Saviour was tempted of Satan to leap into the awful chasm below.

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1 Stone for censer. 2 Show bread bakery. 3 Guard room. 4 Treasure room. 5 Single cloister. 6 Golden table. 7 Golden incense. 8 Golden Candelabrum. 9 Stone steps. 10 Ascent to altar. 11 Gate of Nicanor. 12 Apartments for the deposit of sacrificial wine and oil. 13 Rooms for the ceremony of cleansing lepers. 14 Galleried cloister. 15 Treasure chests. 16 Room for the ceremony of release from a Nazarite vow. 17 Chambers for the deposit of wood.

18 Beautiful Gate. 19 Porch. 20 Marble table for fresh show bread. 21 Golden table for stale show bread. *Steps.

Near the northern wall stood the Tower of ANTONIA, overtopping the temple, in which the Roman garrison was placed to maintain order. It was a square building, with a side of three hundred feet. A subterranean passage led from the tower to the court of the Gentiles, so that the Roman soldiery could enter at any time to suppress tumult. Besides this, the Jews had a small body of men, under a captain, to keep order about the temple grounds.

The walls of the temple were built of hard white stone, of stupendous size. From Mount Olivet the spectacle was truly magnificent. But the Jews held that these five ancient endowments were wanting to the second temple, namely, the Ark, the Urim and Thummim, the Fire from Heaven, the Shekinah, and the spirit of Prophecy. Yet in glorious fulfilment of the prophecy of Haggai, (ii, 9,) by the presence of Jesus the glory of the latter house has surpassed all the endowments of the temple of Solomon.

Jesus entered the Court of the Gentiles, for there it was that these abuses existed. As if to show their contempt of the Gentiles, the Jews had allowed this part to be filled with all the tumult of traffic. This was in direct contradiction to the prophecy quoted by our Lord, that God’s house should be “a house of prayer for all people.” Isa_56:7. Our Lord hereby indicates that under his dispensation the privileges of the Gentiles would be amply maintained.

Sold… bought — Animals for temple sacrifice and other commodities. Money changers — The Jewish money being alone accepted for the sacred treasure, brokers were always at hand to furnish it in exchange for the foreign coin. Doves — Used in sacrifice by the poor.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 12-17. The second cleansing of the temple. (Mar_11:15-19 Luk_19:45-48)

Went into the temple. The event here narrated seems to have taken place on the day following the triumphal entry; i.e. on the Monday of the Holy Week. This can be gathered from St. Mark"s narrative, where it is stated that, on the day of triumph, Jesus was escorted to the temple, but merely "looked round about on all things," and then returned for the night to Bethany, visiting the temple again on the following morning, and driving out those who profaned it. St. Matthew often groups events, not in their proper chronological order, but in a certain logical sequence which corresponded with his design. Thus he connects the cleansing with the triumphal entry, in order to display another example of Christ"s self-manifestation at this time, and his purpose to show who he was and to put forth his claims publicly. In this visit of Christ we see the King coming to his palace, the place where his honour dwelleth, the fitting termination of his glorious march. This cleansing of the temple must not be confounded with the earlier incident narrated by St. John. (Joh_2:13, etc.) The two acts marked respectively the beginning and close of Christ"s earthly ministry, and denote the reverence which he taught for the house and the worshiper God. The part of the temple which he now visited, and which was profaned to secular use, was the court of the Gentiles, separated from the sanctuary by a stone partition, and considered of lesser sanctity, though really an integral part of the temple. Cast out all them that sold and bought. In this large open space a market had been established, with the connivance, and much to the pecuniary emolument, of the priests. These let out the sacred area, of which they were the appointed guardians, to greedy and irreligious traders, who made a gain of others" piety. We find no trace of this market in the Old Testament; it probably was established after the Captivity, whence the Jews brought back that taste for commercial business and skill in financial matters for which they have ever since been celebrated. In the eyes of worldly-minded men the sanctity of a building and its appendages was no impediment to traffic and trade, hence they were glad to utilize the temple court, under the sanction of the priests, for the convenience of those who came from all regions to celebrate the great festivals. Here was sold all that was required for the sacrifices which worshippers were minded to offer animals for victims, meal, incense, salt, etc. The scandalous abuse of the holy precincts, or the plain traces of it (if, as it was late in the day, the traffickers themselves had departed for a time), Christ had observed at his previous visit, when he "looked round about upon all things", (Mar_11:11) and now he proceeded to remedy the crying evil The details of the expulsion are not given. On the first occasion, we are told, he used "a scourge of small cords;" as far as we know, at this time he effected the purification unarmed and alone. It was a marvellous impulse that forced the greedy crew to obey the order of this unknown Man; their own consciences made them timid; they fled in dismay before the stern indignation of his eye, deserted their gainful trade to escape the reproach of that invincible zeal. Money changers. These persons exchanged (for a certain percentage) foreign money or other coins for the half shekel demanded from all adults for the service of the temple. (see on Mat_17:24) They may have lent money to the needy. The sellers also probably played into their bands by refusing to receive any but current Jewish money in exchange for their wares. It is also certain that no coins stamped with a heathen symbol, or bearing a heathen monarch"s image, could be paid into the temple treasury. The seats of them that sold (the) doves. These birds were used by the poor in the place of costlier victims. (see Lev_12:6 Lev_14:22 Luk_2:24) The sellers were often women, who sat with tables before them on which were set cages containing the doves.

Vers. 12-16. The temple.

I THE LORD"S ACTIONS THERE.

1. His entrance. Jesus went into the temple of God. It was a fulfilment of the great prophecy of Malachi, "The Lord, whom ye seek, shall suddenly come to his temple." He came, but, alas! they delighted not in him. He came to "purify the sons of Levi, that they might offer unto the Lord an offering in righteousness." But, alas! they would not be purified. The Lord might cleanse the temple; the priests who ministered there would not yield up their hearts to him, that he might cleanse them. He looked round about upon all things (according to St. Mark, the actual cleansing of the temple was deferred till the Lord"s second visit, on the Monday). So the Lord comes to his temple now, so he looks round about upon all things; he notes the formal services, he notes the careless hearts. It is right that the house of God be kept in decent order and beauty, but far more deeply necessary that all who minister and all who worship there should offer up their hearts to him cleansed, purified through faith in him; a reasonable, holy, and lively sacrifice.

2. His ejection of the buyers and sellers. He had cleansed the temple once before, at the beginning of his ministry. (Joh_2:13-17) The irreverent practices which he then checked had been resumed. The court of the Gentiles had again become a market for the oxen, sheep, and doves, which the worshippers needed for the various sacrifices. Again the money changers had established themselves there to exchange the foreign money brought by the worshippers from many lands for the sacred shekel of the sanctuary, which alone could be accepted in the temple. Probably now, in the Passover week, the traffic was busier than ever, the noise more unseemly, the bargaining more eager than at other times. It was a sad scene, an unholy intrusion of earth and earthly doings into the house of God. The Saviour"s holy soul was moved within him. Filled with that zeal for the house of God which had so much struck the apostles on the former occasion, he cast out all that sold and bought in the temple. There was a majesty in his look and bearing which could not be resisted; they fled before him, conscience stricken. They felt that he was right; he was vindicating a great truth; God"s house must be held in honour; they who reverence God must reverence his temple. "Lord, I have loved the habitation of thy house, and the place where thy honour dwelleth.

3. His rebuke. He told them what the temple should be a house of prayer; it should be pervaded with an atmosphere of prayer; those who came there should come in the spirit of prayer; they should go up into the temple to pray. But how was prayer possible amid this noise and hubbub? This unseemly trafficking unsettled the minds of the worshippers as they passed into the inner courts. The court of the Gentiles was like a den of robbers now; they were robbing God of the honour due to him; they were driving this unholy traffic in his courts, their thoughts bent on dishonest gains. It must not be so, he said; God"s house is a sacred place. We dishonour God"s house if we allow worldly, covetous thoughts to occupy our minds when our bodies are present there. When the heart is like a den of robbers, the prayer of the lips will not reach the mercy seat. We must do each of us our part to make God"s house indeed the house of prayer by praying ourselves, and that in spirit and in truth.

4. His miracles. The blind and the lame came to him in the temple, and he healed them. He would do works of mercy in the temple courts, as he would do them on the sabbath; for, indeed, such deeds done in faith and love are acts of worship, pure religion and undefiled before God and the Father. (Jam_1:27) It does our churches no dishonour to use them, as sometimes they have been used in times of special need, for the service of the sick and suffering. Still in the temple the Lord performs his miracles of grace; there he opens the eyes of those who came praying, increase our faith;" there he gives strength and energy to the hands that hang down and the feeble knees.

II THE DISPLEASURE OF THE CHIEF PRIESTS.

1. Their remonstrance. They saw the wonderful things that he did. The miracles were wonderful; wonderful, too, was that strange majesty which so impressed the crowd of dealers and money changers that they obeyed him, as it seems, without a word. It was a wonderful thing indeed that one Man, and one without any recognized position in the temple, without any official character, could overawe that concourse of traders. They heard the children crying in the temple, repeating the hosannas of the festal procession. They were sore displeased. They called the Lord"s attention. They did not regard him as the Messiah. He ought not, they thought, to allow those untaught children to hail him with such a title.

2. The Lord"s reply. He would not check the little ones. He ever loved children, and children ever loved to flock around him and to listen to his voice. Besides, the children were right; their childlike hearts recognized the dignity of Christ. Their hearts taught them, with an intuitive knowledge, lessons which the learned rabbis, the dignitaries of the temple, could not reach. So now holy children often utter profound truths in their simple, innocent talk. Still God perfecteth praise out the mouths of babes and sucklings. He accepts the children"s prayer; he listens to the children"s hymn. Nay, the prayers and praises of children are our example; for they are offered up in simplicity and truth.

LESSONS.

1. "The Lord is in his holy temple:" enter it with reverence.

2. His house is a house of prayer; drive out worldly thoughts; hush your hearts into solemn attention.

3. Bring the little ones early to church; teach them the words of prayer and praise; their praises are acceptable unto God.

Vers. 12, 13. Christ cleansing the temple.

According to St. Mark"s more detailed account, Jesus "looked round" on the day of his triumphant entrance to Jerusalem, and effected his drastic reformation of temple abuses on the following morning. Thus we see that his action did not spring from a hasty outburst of passion. It was the result of deliberation. He had had a night in which to brood over the shameful desecration of his Father"s house.

I THE DESECRATION.

1. The nature of it. It would be a mistake to suppose that the temple was being used as a common market. The animals sold were not to be treated as meat at the shambles. They were for sacrifices. The money changing was not for the convenience of foreigners wanting to be able to do business in the city with the current coin. This was carried on in order to provide for visitors the Hebrew shekel with which to pay the temple dues. Therefore, it was thought, the business was of a religious character, and could be carried on in the temple as part of the sacred work. Animals were sacrificed there: why should they not be sold there? Money was collected there: why should it not be exchanged there?

2. The evil of it.

(1) It interfered with worship. The outer courts of the temple were used for private prayer. But the confusion of a market was most distracting to the spirit of devotion.

(2) It was unjust to the Gentiles. This traffic seems to have been carried on in the court of the Gentiles. The Jews still reserved their own court in decorum. The prophecy from which our Lord quoted says that God"s house "shall be called a house of prayer for all people".Thus (Isa_56:7) the rights of the Gentiles were scornfully outraged.

(3) It imported dishonest dealing. The keen eye of Christ detected wrong dealing. It was not only trade, it was cheating that dishonoured the temple.

II THE CLEANSING.

1. An act of holy indignation. Jesus was angry; he could be angry; sometimes he was "moved with indignation. It is no sign of sanctity to be unmoved at the sight of what dishonours God and wrongs our fellow men. There is a guilty complacency, a culpable silence, a sinful calm.

2. An act of Divine authority. It was his Father"s house that Christ was cleansing. He spoke and acted as the messenger of God even to those who did not know that he was the Son of God. Christ has power and authority.

3. An act of righteousness. He used force, but of course, if he had met with resistance, the merely physical power he put forth would soon have been overborne. Why, then, did he succeed? Because he had an ally in the breast of every man whom he opposed; the consciences of the traders fought with Jesus against their guilty traffic. He who fights for the right has mighty unseen allies.

Do not we need a temple cleansing? The trade spirit desecrates religious work. Finance takes too prominent a place in the Church. It is possible to crush the spirit of private worship in low, unworthy ways of providing the means of public worship. We want the scourge of small cords to drive out the worldly methods of Christian work. W.F.A.

Vers. 12-17. The Lord of the temple.

"The temple of God" (ver. 12) Jesus calls "my house" (ver. 13), asserting himself to be the Divine Lord of the temple. And quoting as he does from Isa_56:7 and Jer_7:11, he identifies himself as "Jehovah." Acting in this quality, he surveyed the characters he found in the temple and dealt with them accordingly. But the temple stands forth as a type of Christ"s Church, (cf. 1Co_3:16 2Co_6:16 Eph_2:21, 22 Heb_3:6) so the subject has its lessons for us. We may ask, then

I WHAT SORT OF PERSONS DOES JESUS FIND IN HIS CHURCH?

1. He finds the secularist there.

(1) The secularist is in his place in the world. The calling of the money changer is lawful when honestly fulfilled. So is that of the vendor of doves. (see Deu_14:24)

(2) The calling of the secularist is a desecration in the "house of prayer." Lawful things become sinful when ill-timed and ill-placed. The temple of God is defiled by merchandise.

(a) By that scandalous traffic in holy things, which is so largely carried on within the borders of the professing Church, in simoniacal presentation, fraudulent exchanges, preferment obtained through flattery.

(b) By that worldly, covetous, money getting spirit which dwells in so many of its members. This spirit is demoralizing. It is also distracting to worship.

(3) Worldly gain must not be made the end of godliness. (see 1Ti_6:5) Men should not enter the membership or seek office in Churches with a view to increasing their business.

2. He finds the afflicted there.

(1) "The blind and the lame" are in the world. Sin begets suffering. The prevalence of suffering evinces the prevalence of sin. But there must be qualification here. (see Joh_9:3)

(2) "The blind and the lame" are in the temple. The Church on earth is not so perfect as to be free from afflictions.

(3) The afflicted are where they should be in the Church. Christ the Healer is still in his temple. Religion has its remedies. Religion has its reliefs.

3. He finds the true disciple there.

(1) The Christian in the world is not of it.

(2) In the Church he is at home.

(3) He meets Jesus there.

(4) He see his "wonders" there miracles of moral healing, miracles of wholesome discipline.

(5) He raises the "Hosanna!" there. The "babes and sucklings," who perfected praise, were not infants literally, but childlike disciples. (cf. Mat_18:1-6 Mat_11:25 1Pe_2:2)

4. He finds the ritualist and the traditionalist there.

(1) "The chief priests and the scribes" (ver. 15). Ritualist and traditionalist are frequently met in company.

(2) They saw, but could not interpret, the wonders wrought by Christ. They could not see his Godhead in the wonderful submission of the traffickers. Neither could they see this in his miracles of healing.

(3) They were angry with those who could interpret the wonders. They were scandalized that the disciples should shout "Hosanna to the Son of David!" Proud men cannot bear that honour should be given to any but themselves. To hypocrites everything that is not commonplace and traditional is extravagant.

(4) Prejudice could censure "the blind and the lame" for coming into the temple to be healed, but could see no evil in the traffickers stalling their oxen there. Superstition is often the companion of irreverence. The priests probably had a pecuniary interest in the traffic, particularly in those animals sold for sacrifice which they had to examine and approve. Interest blinds.

II WHAT SORT OF TREATMENT HAVE THEY TO EXPECT FROM HIM?

1. What has the secularist to expect?

(1) To be violently ejected from the Church. See the tables and seats overthrown and the money scattered. What a different estimate of its value has Jesus to that cherished by men of the world!

(2) To have their characters exposed. "Robbers!" Extortioners and cheats, viz. in their business, are robbers. The slyness of the fraud does not diminish its villainy. How monstrous the sin when the very Church of God is made a "den of thieves"!

(3) Those who are not admonished by the searchings of truth must suffer the retributions of power. On the first day when Jesus entered the temple he "looked round about upon all things." It was not until the second day that he gave the sterner rebuke. (cf. Mar_11:11, 15)

(4) This was the second time that Jesus purged the temple. The first was about three years earlier. (see Joh_2:14) Note: Secularists ejected from the Church will return. They must be expelled again.

(5) As our Lord purged the temple first at the commencement of his ministry and now again at the close of it, so at the beginning of the Christian dispensation the Jewish anti-Messiah was driven out by the Romans, and at the end of it the Gentile antichrist will be cast out.

(6) Never, until the anti-christian secularism is purged out of the temple of the Lord, will the glory of the Lord come into it as in ancient times. The millennial reign will set in with the return of the Shechinah.

2. What have the afflicted to expect?

(1) Miracles of healing. The physical miracles have their moral counterparts. The "blind" come to spiritual conception. The "lame" come to render moral obedience in. a steady, even walk.

(2) Christ alone wrought miracles in the temple of the Lord. He only can work out spiritual marvels.

(3) Note: Christ brought in the afflicted as he turned out the secularists. Concession to the spirit of the world is not the way to win men to Jesus. We have too many sensuous "entertainments.

(4) Spiritual glory is grander than material splendour. By his healing mercy Jesus made the glory of the latter house to surpass that of the former.

3. What have the true disciples to expect?

(1) Mutual encouragement. The hosannas were in chorus. If "children," literally taken, raised their voices, it was in imitation of the childlike disciples.

(2) The defence of Christ. The expulsion of the traffickers was for the defence of pious Gentiles; for it was in the court of the Gentiles the traffic was carried on. The privileges of the Gentile believer must not be diverted from him. Jesus also defended his disciples against their enemies, the ritualists and traditionalists.

(3) His commendation. God makes the wrath of men to praise him. But his praise is "perfected" by his disciples. With them his praise is intelligent, generous, and free.

4. What have the haughty to expect?

(1) Rebuke from Christ. There is a keen sarcasm in the question, "Did ye never read?" when addressed to the "chief priests and scribes.

(2) Abandonment by Christ. "And he left them." He had no sympathy with their spirit. He found a more congenial lodging in the olive-shade of Bethany.

(3) The great Redeemer is a great Reformer. J.A.M.

Vers. 12, 13. The fitting and the unfitting in God"s house.

"My house shall be called a house of prayer; but ye have made it a den of thieves." Selling oxen, sheep, and doves, and changing foreign money into temple shekels, was right enough in its place; but the point is, that all this was being done in the wrong place. The sense of the appropriate, of the becoming, was lost; it was covered over and bidden by the greed of the trader, and the avarice of the money changer. Trade is not wrong, if it be honest trade, and buyer and seller pass fair equivalents. Banking is not wrong in itself, though it gives great opportunities to the covetous. Our Lord never interfered with tradesfolk or with money changers; he only taught principles that would ensure their bargaining fairly. His righteous anger was roused by the offence these traffickers gave to his sense of the fitting, of the becoming. The true consecration of a building is no mere ceremony, it is the feeling of consecration that is in all reverent souls in relation to it. The consecration should have been in these traders, it was fitting to the place where they were; if it had been in them, they would never have thought of bringing the beasts, the cages, and the tables inside the gates of the temple of Jehovah.

I THE SENSE OF THE FITTING AN IMPULSE TO JESUS. We might properly expect that this "sense" would be at its keenest in the case of Jesus. The honour of the Father-God was the one all-mastering purpose of his life. He could not bear any slight to be put on God, on anything belonging to God, on anything associated with his Name. He was specially jealous, with a sanctified Jewish jealousy, of the temple where God was worshipped. He felt what was fitting to it stillness, quiet, prayer, reverent attitudes. He felt what was unfitting noise, dirt, quarrellings over bargains, shouts of drovers, and the greed and over-reaching of covetous men. So the consecration of our worship places is really the response to our quickened, spiritual, Christly, sense of what is fitting. The one thing we ask for is the sustained sense of harmony

II LACK OF THE SENSE OF THE FITTING GAVE LICENCE TO THE TRADERS. In them the spiritual was hidden. Custom had covered it. Greed had covered it. They were thinking about themselves and their gettings, and so lost all sense of the becoming. They must learn, by a hard, humbling, and awakening lesson, that God"s temple is for God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, John ii, 14; bidding them not make that house a house of merchandise. Upon the repetition of the offense, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mark xi, 11, 15; Luke xix, 45.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

cast

See, Luk 19:45; Mar 11:15-18. Cf. Joh 2:13-25 which introduced, as this cleansing closed, the offer of Christ to Israel as King.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Christ Visits the Temple.

v. 12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the tables of the money-changers, and the seats of them that sold doves,

v. 13. and said unto them, My house shall be called the house of prayer; but ye have made it a den of thieves.

During the first days of this, His last week in lowliness on earth, Jesus made Bethany His headquarters, spending the days in the city and returning to His friends overnight. It was on Monday of Holy Week that Jesus was most grievously hurt and offended by the state of affairs in the Temple, as once before, Joh 2:13-17. Originally, every person that wanted to bring a sacrifice to the Temple took the animal from his own herd or flock. But in the course of time there was a change made, chiefly due to the various restrictions as to the fitness of the various animals. The Jewish officials in Jerusalem took advantage of the situation by starting a market right at the Temple-gates and in the Temple-courts. There were the various sacrificial animals, such as bullocks, sheep, goats, doves, and others, all guaranteed to measure up to the standard of Levitical purity. And since this business involved a good deal of money-changing, a formal bank business had developed within a stone’s throw of the holy place. A strange scene: The lowing of the cattle, the bleating of the sheep and lambs, the cooing of the doves, the cry of the venders, the clink of money,—all this in the place which was sacred to the name of God. Add to this the fact that the priests were often deriving benefit from this arrangement by drawing down a nice percentage for the concession, as Luther says, and we have a picture of commercialism in the Church such as can hardly be duplicated, although it has more than once been equaled in the Church. "Avarice covered with the veil of religion is one of those things on which Christ looks with the greatest indignation in His Church. Merchandise of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions; ecclesiastical employments obtained by flattery, service, or attendance, or by anything which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the Temple were only a shadow. " A holy indignation took hold upon Jesus at the sight of this blasphemous spirit and its evidence. With the authority and dignity of the outraged Son of God He strode into the court. Roughly He pushed aside and cast out the merchants, impatiently He knocked down the tables of the petty bankers and of the dove-sellers, incidentally reminding the people of the words of the prophets. Isa 56:7; Jer 7:11. As a house of prayer the Temple of Solomon had been built for all nations, 1Ki 8:1-66, and a house of prayer the present structure was to be as well. But they, by their mercenary spirit and practices, had made it a den of thieves, in which cheating and overreaching was the order of the day.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our blessed Saviour having entered Jerusalem, Observe, his first walk was not to the palace, but to the temple, and his work there was to purge and reform: all reformation of manners must begin first at the house of God. Our Lord’s business was to reform the temple, not to ruin it. Places dedicated to the service of God, if profaned and polluted, ought to be purged from their abuses, not pulled down and destroyed, because they have been abused.

But what was the profanation of the temple, which so offended our Saviour?

Answer, Within the third or outward court of the temple, there was a public mart or market held, where were sold oxen, sheep, and doves, and such things as were needful for sacrifice: many of the Jews coming an hundred miles to the temple, it was burdensome to bring their sacrifices so far with them; wherefore order was taken by the priests, that sheep and oxen, meal and oil, and all other requisites for sacrifice should be had for money close by the altar, to the great ease of the offerer. Nothing could be more plausible than this plea. But the fairest pretences cannot bear out a sin with God; therefore our blessed Saviour, in indignation at so foul an abuse, whips out these chapmen, casts down their tables, and vindicates the honour and reputation of his Father’s house.

Learn thence, That there is a reverence due to God’s house, for the owner’s sake, and for the service sake. Nothing but holiness can become that place, where God is worshipped in the beauty of holiness.

Observe lastly, The reason which our Saviour gives for this act of his; for, says he, It is written, My house shall be called an house of prayer. Where by prayer is to be understood, the whole worship and sevice of Almighty God, of which prayer is an eminent and principal part. That which gives denomination to an house, is certainly the chief work to be done in that house.

Now God’s house being called an house of prayer, certainly implies, that prayer is the chief and principal work to be performed in his house; yet must we take heed that we set not the ordinances of God at variance one with another; we must not idolize one ordinance, and villify another; but pay an awful respect and regard to all the institutions of our Maker.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CVI. The Barren Fig-Tree].

CVI. BARREN FIG-TREE. TEMPLE CLEANSED. (Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.) aMATT. XXI. 18, 19, 12, 13; bMARK XI. 12-18; cLUKE XIX. 45-48.

b12 And a18 Now bon the morrow [on the Monday following the triumphal entry], ain the morning bwhen they were come out from Bethany, aas he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord's hunger implies that of the disciples also.] 19 And seeing a fig tree by the way side, bafar off having leaves, ahe came to it, bif haply he might find anything thereon: and when he came to it, [580] he afound nothing but leaves only; bfor it was not the season of figs. [Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come. As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves. The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself.] 14 And he answered and said { asaith unto it, Let there be no fruit from thee henceforward for ever. bNo man eat fruit of thee henceforward for ever. And his disciples heard it. aAnd immediately the fig tree withered away. [The disciples did not pause to watch the effect of Christ's words upon the tree. But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ's treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable ( Luk_13:6-9). But we must not too confidently make such an application of the parable since Jesus himself gave [581] no hint that he intended us so to apply it.] b15 And they come to Jerusalem: and he entered into the temple, and began to cast out aall them that sold band them that bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see Mat_12:29, Luk_17:31. The LXX. uses it as equivalent to "instruments of war" at Deu_1:41, and to "vestments" at Deu_22:5.] 17 And he taught, and said { asaith c46 Saying unto them, It is written [the prophecy cited is a combination of Isa_56:7, Jer_7:11], { bIs it not written, cAnd my house shall be bshall be called a house of prayer for all the nations? but ye have made aye make it a den of robbers. [The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den. The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty.] b18 And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, c47 And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him: 48 and they could not find what they might do; for the people all hung upon him, listening bfor all the people was astonished at his teaching. [Overawed by the magnitude [582] of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death.]

[FFG 580-583]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12. And Jesus went into the temple. According to Mark, on this day, after the triumphal entry, he entered the temple, looked around, perhaps to note the abuses, and then at eventide went out to Bethany. The next day, returning, he again entered the temple, and wrought the cleansing that is here recorded. He went into the temple, not as a worshiper, but as its Lord. Cast out all them. This casting of the traders out of the temple is not to be confounded with that recorded in John 2:13–17, at the commencement of Christ's ministry. See notes there. Them that sold and bought in the temple. A market was held there for the sale of animals and those things necessary for the temple service. Not the less a desecration because so great a convenience. The part of the temple occupied by the traders was not in the temple proper, but the Court of the Gentiles. In the accompanying plan of the temple, the open space next to the outer walls is this court.

Tables of the moneychangers. Money would be required, (1) to purchase materials for the offerings; (2) to present as free-offerings to the temple treasury (Mark 12:41; Luke 21:1); (3) to pay the yearly temple tax of half a shekel due from every Jew, however poor. All this had to be paid in native coin called the temple shekel, which was not generally current. Strangers, therefore, had to change their Roman, Greek, or Eastern money, at the stalls of the money-changers, to obtain the coin required. This trade gave ready means for fraud, which was only too common. Christ's act was a defiance to those who sought his death. Of them that sold doves. Required for poor women coming for purification (Lev. 12:6, 8; Luke 2:24) from all parts of the country, and for other offerings.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This begins the account of Jesus entering into the temple.

General Information:

In verse 13, Jesus quotes the prophet Isaiah to rebuke the vendors and money changers.

Jesus entered the temple

Jesus did not enter the actual temple. He entered the courtyard around the temple. (See: Assumed Knowledge and Implicit Information)

who bought and sold

Merchants were selling animals and other items that travelers bought to offer the proper sacrifices at the temple.

He said to them

"Jesus said to those who were changing money and buying and selling things"

It is written

This can be stated in active form. AT: "The prophets wrote long ago" or "God said long ago" (See: Active or Passive)

My house will be called

This can be stated in active form. AT: "My house will be" (See: Active or Passive)

My house

Here "My" refers to God and "house" refers to the temple.

a house of prayer

This is an idiom. AT: "a place where people pray" (See: Idiom)

a den of robbers

Jesus uses a metaphor to scold the people for buying and selling items in the temple. AT: "like a place where robbers hide" (See: Metaphor)

the blind and the lame

These nominal adjectives can be stated as adjectives. AT: "those who were blind and those who were lame" (See: Nominal Adjectives)

lame

those who have an injured foot or leg that makes walking difficult

translationWords

Jesus

temple

cast out

dove

written

pray

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12–14. THE SECOND CLEANSING OF THE TEMPLE

Mar 11:15-18; Luk 19:45-46

It is clear from the other Synoptists that the Cleansing of the Temple took place on Nisan 10, not on the day of the entry. St Mark says (Mat 11:11) that ‘when he had looked round about on all things there, the eventide being come he went back to Bethany.’ In point of time ‘the cursing of the fig-tree’ should precede the ‘Cleansing of the Temple.’ St Mark adds to this account ‘would not suffer that any man should carry any vessel through the temple.’ St Matthew alone mentions the healing of the lame and the blind, and omits the incident of ‘the widow’s mite,’ recorded by the other Synoptists. The first ‘Cleansing of the Temple,’ at the commencement of our Lord’s ministry, is recorded Joh 2:13-17.

12. ἐξέβαλεν κ.τ.λ. It is probable that a look of divine authority, the enthusiasm of His Galilæan followers, and the consciousness of wrongdoing on the part of the traders, rather than any special exercise of miraculous power, effected this triumph of Jesus in His Father’s House.

ἀγοράζοντας ἐν τῷ ἱερῷ. The traffic consisted in the sale of oxen and sheep, and such requisites for sacrifice as wine, salt, and oil. The merchandise took place in the Court of the Gentiles.

κολλυβιστής, ‘a money changer,’ for the classical ἀργυραμοιβός, from κόλλυβος, a small coin (Aristoph. Pax, 1200) taken as a fee, hence later ‘rate of exchange.’ Cp. Cic. in Verr. Act II. 3. 78, ‘Ex omni pecunia … deductiones fieri solebant: primum pro spectatione et collybo.’ Κόλλυβος, Hebr. kolbon, is said to be a Phœnician word, which spread with their trade, just as the Genoese or Venetian merchants brought the word agio into general use.

τὰς περιστεράς. The definite article here and in the parallel passage (Mar 11:15) ‘indicates the pen of a narrator, who was accustomed to the sight of the doves which might be purchased within the sacred precincts by worshippers’. [Bp Lightfoot, On a Fresh Revision of the N.T. p. 109.]

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] Compare the notes on Joh 2:13-18. The cleansing related in our text is totally distinct from that related there. It is impossible to suppose that St. Matthew and St. John, or any one but moderately acquainted with the events which he undertook to relate, should have made such a gross error in chronology, as must be laid to the charge of one or other of them, if these two occurrences were the same. I rather view the omission of the first in the synoptic accounts as in remarkable consistency with what we otherwise gather from the three Gospels—that their narrative is exclusively Galilæan [with one exception, Luk 4:44 in our text] until this last journey to Jerusalem, and consequently the first cleansing is passed over by them (see Prolegomena, circa init.). On the difference from Mark, see note on ver. 1. Both comings of Jehovah to His temple were partial fulfilments of Mal 3:1-3,—which shall not receive its final accomplishment till His great and decisive visit at the latter day. The ἱερόν here spoken of was the court of the Gentiles.

We have no traces of this market in the O.T. It appears to have first arisen after the captivity, when many would come from foreign lands to Jerusalem. This would also account for the money-changers, as it was unlawful (from Exo 30:13) to bring foreign money for the offering of atonement. κόλλυβος λέγεται τὸ λεπτὸν νόμισμα παρʼ Ἕλλησιν, ὃ Ῥωμαῖοι νοῦμμον (nummum) ὀνομάζουσι, Theophylact.

τὰς περιστ.] The poor were allowed to offer these instead of the lambs for a trespass-offering, Lev 5:7; also for the purification of women, Lev 12:8: Luk 2:24.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12-17. From Mar 11:15-19.

(M) 12. And Jesus entered into the temple of God,1 and cast out all who sell and buy in the temple, and overthrew the tables of the money-changers, and the seats of those who sell the doves.] Mk. has here: “And He entered into Jerusalem, into the temple: and having looked about at all things, it being already a late hour, He went out to Bethany with the twelve.” The editor of Mt. omits this. For omission of verses of a similar character, cf. the omission of Mar 1:45, Mar 6:12-13. The next three verses in Mk. are 12-14, which contain the first part of the narrative of the fig-tree, the sequel being vv. 20-25. Mt., with the obvious intention of representing the withering of the fig-tree as having taken place immediately upon the word of Christ, postpones vv. 12-14 that he may connect them with 20-25. This brings him, therefore, to Mk 15-19, which he now inserts. The result of these changes may be shown thus:

First day—Mt. Entry. … Cleansing of temple. Return to Bethany.

First day—Mk. Entry. Return to Bethany.

Second day—Mt. Cursing and withering of fig-tree. Teaching, 21:13-25.

Second day—Mk. Cursing of fig-tree. Cleansing of temple.

Third day—Mt.

Third day—Mk. The withered fig-tree. Teaching, 11:27-13.

Mt. has, therefore, shortened Mk.’s sequence of events by one day. Lk. does the same, but does not even suggest that the two days which he mentions were consecutive. He places the entry and the cleansing of the temple on one day, omits the incident of the fig-tree, and introduces teaching parallel to Mat 21:13-25 and Mar 11:27 with “and it came to pass on one of the days.” It is clear that neither Mt. nor Lk. regarded Mk.’s sequence of events as chronologically important in detail. It is not probable that Mt.’s change in Mk.’s order is accidental rather than intentional. But, if so, at Mk v. 12 he came to the words καὶ εἰσῆλθεν εἰς Ἰεροσόλυμα εἰς τὸ ἱερόν. From these words he passed on by accident to Mk v. 15 καὶ ἔρχονται εἰς Ἰεροσόλυμα καὶ εἰσελθὼν εἰς τὸ ἱερόν, and he therefore continued with the account of the cleansing of the temple, Mk vv. 15-19. Then finding that he had omitted the cursing of the fig-tree, Mk vv. 12-14, he combined it with the withering of the fig-tree, Mk vv. 20-25.

12. Mk. has: “And they come to Jerusalem: and He entered into the temple, and began to cast out those who sell and who buy in the temple, and He overthrew the tables of the money-changers, and the seats of those who sell the doves.”—ἐξέβαλεν] the indic., as often, for Mk.’s ἤρξατο, and the inf. Mk. adds, “And did not allow any one to carry a vessel through the temple.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The money - changers [κολλυβιστων] . From kollubov, the rate of exchange. These changers sat in the temple, in the court of the Gentiles, to change the foreign coins of pilgrims into the shekel of the sanctuary for payment of the annual tribute. See on Mt 17:24.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.