Matteo 21:12 Commento

And when they drew nigh unto Jerusalem,.... The Syriac, Persic, and Ethiopic versions read, "when he drew nigh, or was near"; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added, and were come to Bethphage; which the Jews say (n) was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it (o); and that all within the outward circumference of the city of Jerusalem was called Bethphage (p): it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives. Various are the derivations and etymologies of this place: some say it signifies "the house", or "place of a fountain", from a fountain that was in it; as if it was a compound of "Beth", an house, and "pege", a fountain: others, "the house of the mouth of a valley"; as if it was made up of those three words, , because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was "Bethphage, the house of slaughter"; and Jerom says (q), it was a village of the priests, and he renders it, "the house of jaw bones": here indeed they might bake the showbread, and eat the holy things, as in Jerusalem (r); but the true reading and signification of it is, "the house of figs"; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of (s) , "the figs of Bethany"; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come to the Mount of Olives; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem. This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem (t); and it was distant from it a sabbath day's journey, Act 1:12 which was two, thousand cubits, or eight furlongs, and which made one mile: then sent Jesus two disciples; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, Luk 22:8. (n) Gloss. in T. Bab. Sanhedrin, fol. 14. 2. & Pesach. fol. 91. 1. (o) Gloss. in T. Bab. Pesach. fol. 63. 2. & 91. 1. (p) Gloss. in T. Bab. Sota, fol. 45. 1. & Bava Metzia fol. 90. 1. (q) In loc. & ad Eustoch, fol. 59. 3. Tom. 1. (r) Misn. Menachot, c. 11. sect. 2. T. Bab. Menachot fol. 63. 1. & 78. 2. Maimon. Hilch. Pesul. Hamukdash, c. 12. sect. 16. Gloss. in Pesach. fol. 63. 2. (s) T. Bab. Pesach. fol. 53. 1. & Erubin, fol. 28. 2. (t) Zech. xiv 4. Targum in Ezek. xi. 23. & Bartenora in Misn. Mid. dot. c. 1. sect. 3.

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.

For in that they ought neither to sell nor to buy, but to give their time to prayer, being assembled in a house of prayer, whence it follows, And he saith unto them, It is written, My house shall be called a house of prayer. (Is. 56:7.) Mystically; The Temple of God is the Church of Christ, wherein are many, who live not, as they ought, spiritually, but after the flesh; and that house of prayer which is built of living stones they make by their actions to be a den of thieves. But if we must express more closely the three kinds of men cast out of the Temple, we may say thus. Whosoever among a Christian people spend their time in nothing else but buying and selling, continuing but little in prayers or in other right actions, these are the buyers and sellers in the Temple of God. Deacons who do not lay out well the funds of their Churches, but grow rich out of the poor man's portion, these are the money-changers whose tables Christ overturns. But that the deacons preside over the tables of Church money, we learn from the Act of the Apostles (Acts 6:2.) Bishops who commit Churches to those they ought not, are they that sell the doves, that is, the grace of the Holy Spirit, whose seats Christ overturns. Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God's temple.

This John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons. And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, "What sign showest thou us?" but here they hold their peace, although reproved, because He was now marvelled at amongst all men. And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learnt His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works. But not even so were they persuaded, but "were sore displeased," and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, "My house shall be called a house of prayer."

(Verse 12, 13.) And Jesus entered the temple of God and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those selling doves. And He said to them, 'It is written: My house shall be called a house of prayer, but you are making it a den of robbers.' Then Jesus entered the temple area accompanied by the crowd of believers (who had spread their garments so that the colt could walk on them without being harmed). He expelled all those who were selling and buying in the temple, overturned the tables of the money changers, and scattered the seats of those selling doves. And he said to them, quoting from the holy scriptures (Isaiah 56) and (Jeremiah 7), that his Father's house should be a house of prayer and not a den of robbers or a house of merchandise, as it is written in another Gospel (John 2). First of all, it must be known that according to the commands of the most august Law, in the whole world, in the temple of the Lord, and from almost all the regions of the Jews, countless offerings were being sacrificed, especially on festive days, of bulls, rams, and goats; so that the poor would not be without offering, those who offered would present young doves and turtles; it often happened that those who had come from afar did not have victims. Therefore, the priests devised a way to take prey from the people, and they sold all the animals they needed for sacrifices, so that they would sell to those who did not have them, and they themselves would receive them again when bought. He dispersed this band of people who were frequently coming due to their lack of resources, those who were in need of expenses, and not only did they not have offerings, but they didn't even have birds and cheap gifts to buy. So they appointed moneylenders who would lend money under collateral. But because there was a law, as commanded in Leviticus 25 and Deuteronomy 23, that no interest should be received, and borrowed money could not bring any benefit, as it had no gain, and sometimes it could even result in loss, they invented another technique, that they would make 'Collybistas' instead of moneylenders, which the Latin language does not express the exact meaning of the word. Among them, what we call trinkets or cheap gifts are called collybadicuntur. For example, roasted chickpeas, dried grapes, and various types of fruits. Therefore, because the moneylenders, called Collybistae, could not charge interest, they would accept various goods instead of interest, so that they could demand what was not allowed in currency, but could be purchased with these items, as if Ezekiel himself did not preach this, saying: 'You shall not take interest and profits.' (Ezek. XXII, 12). The Lord, seeing such a trade or robbery in his Father's house, was stirred with zeal (as it is written in the 68th Psalm, verse 10: The zeal of thy house hath eaten me up), and he made for himself a whip out of cords, and drove out such a great multitude of people from the temple, saying: It is written: My house shall be called a house of prayer; but you have made it a den of thieves. For he is a thief, and he turns the temple of God into a cave of thieves, who seeks profits from religion, and whose worship is not so much the worship of God as it is an opportunity for business. According to the story, Jesus enters the temple of the Father daily, and drives out all, both bishops and priests and deacons, as well as lay people, and the entire crowd from His Church, and He has only one crime, that of buying and selling. For it is written: Freely you have received, freely give. He also overturns the tables of the money changers. Note, because of the greed of the priests, the altars of God are called the tables of money changers. And he overturned the seats of those who were selling doves, who were selling the grace of the Holy Spirit, and they do everything to devour the subject peoples, of whom it is said (as is said): They devour my people like bread (Ps. 13:4). According to simple understanding, doves were not in seats but in cages, unless perhaps the caretakers of the doves were sitting in seats. But that is completely absurd, because in seats, the dignity of teachers is more clearly indicated, which is reduced to nothing when it is mixed with profits. Concerning the churches, let each one understand concerning themselves. For the Apostle says: You are the temple of God, and the Holy Spirit dwells in you (I Cor. VI, 15, and II Cor. III, 16). Let there be no dealing in the house of our hearts, no buying and selling, no desire for gifts, lest Jesus enters angry and stern, and does not cleanse His temple except by using a whip, so as to make a house of prayer out of a den of thieves and a house of commerce.

And he cast out all them that sold and bought. It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed 'collybistæa,' a word for which the Latin has no equivalent. Sweetmeats and other trifling presents they called 'collyba,' such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take usury, they accepted, the value in kind, taking things that ore bought with money, as if this was not what Ezekiel preached of, saying, Ye shall not receive usury nor increase. (Ezek. 18:17.) This kind of traffic, or cheating rather, the Lord seeing in His Father's house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men. For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance. But, according to the plain sense; the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats, but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, Ye are the temple of God (2 Cor. 6:16.) Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers.

And Jesus entered into the temple of God. This was the part of a good Son to haste to His Father's house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound. For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body?

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin. Why then does the voice of the Lord commanding not return to your memory, saying: Freely you have received, freely give? Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God. And indeed there are many other evils of those in authority which now escape human eyes. And often they present themselves to people as holy pastors, yet in their hidden deeds they are not ashamed to appear shameful before the eyes of the internal Judge. It will come, it will surely come, that day, nor is it far off, in which the Pastor of pastors will appear, and will bring forth into public the deeds of each one, and he who now avenges the faults of subjects through those in authority, will then raging condemn the evils of those in authority through himself. Whence also entering into the temple, he made as it were a whip from cords by himself, and casting out the wicked merchants from the house of God, he overturned the seats of those selling doves, because he strikes the faults of subjects through pastors, but he strikes the vices of pastors through himself. Behold, now what is done secretly can be denied to people. That Judge will certainly come, from whom no one can hide himself by keeping silent, whom no one can deceive by denying.

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit. Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

As Master of the house, which is the temple, He cast out the sellers, showing that the things of the Father are also His own. He did this out of concern for the good order of the temple, but also to show the transformation that would take place in the sacrifices. He cast out the cattle and the doves and thus foretold that there would no longer be any need of animal sacrifice and slaughter, but rather, of prayer. For My house, He says, is a house of prayer, but you have made it a den of thieves, in which there is slaughter and bloodletting. But He also called the temple a den of thieves because of the hawkers and the buyers and sellers, for the love of profit is a thieving passion. The "money changers" [in Greek, kollybistai] take their name from the kollybos, a coin of small denomination. Those who sell doves are also those who sell the ranks of ordination in the churches, for they are selling the gift of the Holy Spirit, which once appeared in the form of a dove (Mt. 3:16); as a result they are cast out not only from the temple below, but from the one above, for they are unworthy to serve at the altar. But you too, O reader, look and see whether perhaps you have made God's temple, that is, your mind, a den of thieves, that is, the demons' lair. It will be such a den if we have thoughts full of the desire for material things, of buying and selling, and of a love of money that would even compel us to collect these small coins, the kollyba. And if we buy and sell the doves, that is, if we should mix spiritual teaching with thoughts of material gain, we have made ourselves a den of thieves.

"And Jesus entered into the temple of God, and cast out them that sold and bought." Above the Evangelist showed the glory which was exhibited to Christ on the way, and that in the city; now he treats of the glory in respect to those things which were done in the temple. And three things were done in the temple which pertain to the glory of Christ. Because first he purified the temple; secondly, he healed the sick; thirdly, he opened the mouths of infants. Of these the Evangelist treats in order. Concerning the first: first the visitation of the temple is presented; secondly, the purification; thirdly, the reproof of the Jews. The second at "and he cast out all them that sold and bought;" the third at "he said to them" etc. He says therefore "and Jesus entered into the temple of God" etc. But why, upon entering the city, did he come immediately to the temple? One reason: because he had come as a victim to be immolated; therefore he first came to the place of immolation, and this was the appointed day on which the lamb was to be presented, as it is read (Exod 12:6) that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday evening. Therefore the offering had to be made on Palm Sunday. A second reason: because he showed himself to be the son of a revered father, in order to show reverence to his father, he came to his father's house. Mal 1:6: "If I be a father, where is my honor?" And in this an example of religion is given to us, that when we come to any city, we should first visit the temple. Ps 5:8: "I will worship towards thy holy temple." Likewise, he acted as a good physician, who first addresses the cause of the disease. Hence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, to apply the cure first to the temple. Ezek 9:6: "Begin ye at my sanctuary." For understanding these things you should know that, as it is read (Exod 23:15), all the sons of Israel were required to appear before the Lord once a year, and they were not to appear empty, but were to offer their oblations. And so it was that those who lived nearby would bring their animals with them, so as to profit thereby. Likewise, because some did not have money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the oblation. But because it was forbidden that they should lend at usury, therefore they did not receive usury, but small gifts which are called coliba, namely, raisins, or things of that sort. Likewise, because some were poor who could not have large animals, and were not given credit, therefore they had ministers who sold doves and turtledoves, lest anyone lack an oblation. Hence the Lord was not reproving the oblations, but their covetousness. He says therefore "and he cast out them that sold and bought," literally. The sellers were the ministers of the priests. Likewise, they had money-changers: therefore "he overthrew the tables of the money-changers, and the chairs of them that sold doves," i.e., the seats in which they sat. Mystically, in the temple, i.e., in the Church, are those who strive after temporal gains, who are cast out of the Church: "because they that will become rich fall into temptation and into the snare of the devil," 1 Tim 6:9. The money-changers can be called deacons, to whom is given the administration of temporal goods, as it says (Acts 6:2). Hence when they turn the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; hence those selling doves are prelates selling spiritual gifts, such as ordination, or things of that sort. Acts 8:20: "Keep thy money to thyself, to perish with thee." Likewise, it can be explained that each person is a temple of God. 1 Cor 3:16: "Know you not that you are the temple of God?" Hence each person should expel from himself buying and selling, so as not to serve God for the sake of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, and also to root out the appetite for simony from the heart, which is signified by the chairs. But here there is a literal question, because it says in John (2:14ff.) that this miracle took place before the arrest of John; but here it says it was near the passion. Augustine says that this miracle was done twice; therefore they are more culpable, since they had been reproved before. Likewise, since he was a man of lowly and humble appearance, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles the Lord performed, and that a certain power radiated from his face, by which he terrified men whenever he wished.

THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46) By what authority doest thou these things!--referring particularly to the expulsion of the buyers and sellers from the temple, and who gave thee this authority?