Matta 21:16 Yorum

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 said unto him, hearest thou what these say?.... Suggesting, that if he did, he ought to reprove them, or else he would be a very vain, as well as a weak man, to take such things to himself, which did not belong to him, and that from such poor, little, silly creatures, so void of knowledge and understanding: and Jesus said unto them, yea: signifying he did hear, and well approved of what they said, and was ready to vindicate it; and did, by putting the following question to them, have ye never read; that passage of Scripture in Psa 8:2 out of the mouth of babes and sucklings thou hast perfected praise? in the original text it is, "thou hast ordained", or "founded strength"; and which is rendered by the Septuagint, as it is by Matthew here; and glory and strength are mentioned together, as being to be given to God, Psa 29:1 and so "strength" and "praise" by the Targumist in Isa 13:3 by which is meant strong glory, or glory and praise expressed with a strong voice, or in a very vehement manner, as it was by these babes and sucklings; and this owing to God's disposing them hereunto, putting it into their mouths, and strengthening them to declare it in a very strong and powerful manner; so that his strength was made perfect in their weakness, and his praise the more glorious. In the Psalm it is added, "because of thine enemies, that thou might still the enemy, and the avenger": by whom are meant the high priests, the Scribes and Pharisees, the mortal enemies of Christ, who were full of enmity against him, and wanted to revenge themselves on him for spoiling their market at this time; but were stilled by the "Hosannas" of the children, and Christ's defence of them. The Jews themselves seem to be conscious, that these words relate to the Messiah; for they say (l), that "babes and sucklings, , shall give strength to the king Messiah'' manifestly referring to this passage. (l) Zohar in Exod. fol. 4. 2.

But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," has declared that neither childhood nor infancy is without sensibility, -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; while the other, by being slaughtered, for His sake of course, knew what violence meant.

But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, "Hearest thou not what these say?" And yet it was Christ's part to have said this to them, "Hear ye not what these say?" for the children were singing to Him as to God. What then saith He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" And well did He say, "Out of the mouth." For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature. And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith. And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises. And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

(Verse 16.) But Jesus said to them: Of course. Have you never read that from the mouths of infants and nursing babies you have perfected praise? How moderate is this statement, and how balanced is the response, not giving in to slander? He did not say what the Scribes wanted to hear, that children do good, to testify to me, nor did he say they are mistaken: they are children, you should forgive their age; but he brings forward an example from the eighth psalm, to strengthen the testimony of the Scriptures through the words of children, when the Lord is silent.

But the answer of Christ was cautions. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you ought to be indulgent to their tender years. But He brings a quotation from the eighth Psalm, that though the Lord were silent, the testimony of Scripture might defend the words of the children (Ps. 8:2) as it follows, But Jesus said unto them, Yea, have ye never read, &c.

As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any one. Therefore they are called babes, not in age, but in guilelessness of heart; sucklings, because they cried out being moved by their joy at the wonderful things they beheld, as by the sweetness of milk. Miraculous works are called milk, because the beholding of miracles is no toil, but rather excites wonder, and gently invites to the faith. Bread is the doctrine of perfect righteousness, which none can receive but they who have their senses exercised about spiritual things.

When the Pharisees saw the children offering to Christ the hymn of David which the prophet seems to offer to God (Ps. 117:26), they exploded with spite and reviled Him for allowing things of God to be said of Him. But He confirmed this by saying "Yea." For, He says, I am so disinclined to stop the mouths of those who are saying these things to Me, that I will even bring forward the prophet as a witness, and show you up as either ignorant or spiteful. For have you not read, "Out of the mouth of babes and sucklings Thou hast perfected praise?" (Ps. 8:2). "Thou hast perfected" means "Thou hast shown a perfect and fitting hymn" even if "the babes and sucklings" seem imperfect, or immature, in age. For it was not they who were speaking what they spoke, but they only gave their mouth to the Spirit and became His instruments. This is why He says, "Out of the mouth of babes," implying that the words were not of their own intellect, but only of their mouth which was moved by divine grace. He also showed that He would be blessed by the childish and foolish Gentiles. This was also a consolation to the apostles, that speech would be granted to them as well though they were simple. And you also, O reader, if you are as a babe innocent of any guile and sucking the milk of the Spirit, the divine words, then you will become worthy to hymn God's praise.

"And said to him: hearest thou what these say?" As if to say, it is not just that a mere man should allow himself to be praised as God. Acts 12:22f.: because Herod allowed himself to be honored as God, therefore he was struck by an angel, and being eaten up by worms, he expired: in which an example is given to us, that if we are praised beyond our merit, we should not tolerate it. But he could not be praised beyond himself, because he was God. There follows the reproof. And first they are reproved in word; secondly, in deed. "Jesus said to them, yea." The Lord responds very wisely. They intended that if he should restrain the children, they would have their purpose; if not, they would have an accusation against him. But the Lord responds so wisely that he neither reproved the children, nor did they have grounds for calumny. Hence he said "yea," I hear, but they say nothing against me. But David says: "out of the mouth of infants and of sucklings thou hast perfected praise." He does not say "thou hast spoken" but "thou hast perfected," because the fact that such children praise God is from divine inspiration, for the works of God are perfect, Deut 32:4. Hence not from their own industry, but from the Holy Spirit. Wis 10:21: "Who maketh the tongues of infants eloquent." But how does he say "infants," since such ones cannot speak, and therefore neither praise? I say that they are not called infants on account of their age, but on account of their simplicity, because they are free from malice. The Apostle (1 Cor 14:20): "Do not become children in sense: but in malice be children." Likewise, they are called sucklings, because they were moved by miracles: to be moved by miracles is, as it were, like milk, because milk is drunk without difficulty; so these were brought to the faith with sweetness through miracles. Heb 5:12: "You are become such as have need of milk, and not of strong meat."

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?