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 (Isaiah 56:7). Thus 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.

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 God's 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 Father's house.

(F. W. P. Greenwood, D. D.)

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 (Deuteronomy 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.)

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 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 God's 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 Lord's choicest earthly blessings misused become, if not idols, yet like the doves, not occupying the right place. And our Lord's action warns those who, on whatever pretext, use His outward visible Church for unholy purposes.

(R. Barclay.)

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.)

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 Lord's 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 God's 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.)

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 man's convenience was to be subordinated to God's 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.)

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 neighbour's 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 God's 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.)

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!"

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 (Isaiah 42:7; Isaiah 9:2; Isaiah 35:6). To these two classes of cures Christ Himself refers as evidence of His Messiahship (Matthew 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 God's 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 God's 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.)

David, Jesus, JohnBethany, Bethphage, Galilee, Jerusalem, Mount of Olives, Nazareth, ZionCave, Den, Hole, Making, Named, Prayer, Robbers, Says, Thieves, Writings, Written1. Jesus rides into Jerusalem upon a donkey
12. drives the buyers and sellers out of the temple;
17. curses the fig tree;
23. puts to silence the priests and elders,
28. and rebukes them by the parable of the two sons,
33. and the husbandmen who slew such as were sent to them.

Matthew 21:13

     1611   Scripture, inspiration and authority
     7382   house of God

Matthew 21:12-13

     2009   Christ, anger of
     4906   abolition
     5555   stealing
     5790   anger, divine

The Stone of Stumbling
Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.'--MATT. xxi. 44. As Christ's ministry drew to its close, its severity and its gentleness both increased; its severity to the class to whom it was always severe, and its gentleness to the class from whom it never turned away. Side by side, through all His manifestation of Himself, there were the two aspects: 'He showed Himself froward' (if I may quote the word) to the self-righteous …
Alexander Maclaren—Expositions of Holy Scripture

The Coming of the King to his Palace
'And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto Me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4. All this was done, that it might he fulfilled which was spoken by the prophet, saying, 5. Tell ye …
Alexander Maclaren—Expositions of Holy Scripture

The vineyard and Its Keepers
'Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they …
Alexander Maclaren—Expositions of Holy Scripture

A New Kind of King
'All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--MATT. xxi. 4, 5. Our Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably …
Alexander Maclaren—Expositions of Holy Scripture

June the Twenty-First Room for the Saplings
"Children crying in the temple, saying Hosanna!" --MATTHEW xxi. 1-16. Children's voices mingling in the sounds of holy praise! A little child can share in the consecrated life. Young hearts can offer love pure as a limpid spring. Their sympathy is as responsive as the most sensitive harp, and yields to the touch of the tenderest joy and grief. No wonder the Lord "called little children unto Him"! They were unto Him as gracious streams, and as flowers of the field. Let the loving Saviour have our …
John Henry Jowett—My Daily Meditation for the Circling Year

Christ and the Unstable.
TEXT: MATT. xxi. 10-16. WE have lately seen from several examples that what is properly to be regarded as the suffering of the Saviour, that is, His pain on account of sin, and of the opposition which it offered to His divine work, did not begin merely with the time which, in a stricter sense, we indicate as His period of suffering, but accompanied Him from the beginning of His earthly life, and more especially during His public career. We shall consider this to-day more closely in connection with …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Matt. xxi. 19, Where Jesus Dried up the Fig-Tree; and on the Words, Luke xxiv. 28, Where He Made A
1. The lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, "Let no fruit grow on thee henceforward for ever"? [2949] Let the fear work amendment, and the amendment bring forth fruit. For without doubt, the …
Saint Augustine—sermons on selected lessons of the new testament

A Sermon to Open Neglecters and Nominal Followers of Religion
If the whole of us were thus divided into two camps, and we could say these have made a covenant with God by sacrifice, and those on the other hand are still enemies to God by wicked works, looking at the last class we might still feel it necessary by way of personal application to make a division among them; for although all unbelievers are alike unpardoned and unsaved, yet they are not alike in the circumstances of their case and the outward forms of their sins. Alike in being without Christ, they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867

Another Royal Procession
When our Lord was here on earth, he was a humble man before his foes, a weary man and full of woes, and only now and then did some glimpses of his native royalty burst forth from him; he had now and then a day in which his regal rights were assumed and his royal position was claimed. He is gone from us now as to his actual presence, but he is with us spiritually, and his spiritual presence here is not unlike what his bodily presence was in the days of his flesh. For the most part, the glory of his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Withered Fig Tree
Flippant persons have spoken of the story before us in a very foolish manner. They have represented it as though our Lord, being hungered, thought only of his necessity, and, expecting to be refreshed by a few green figs went up to the tree in error. Finding no fruit upon the tree, it being a season when he had no right to expect that there would be any, he was vexed, and uttered a malediction against a tree, as though it had been a responsible agent. This view of the case results from the folly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Sermon for Palm Sunday
How a man ought in all His works to regard God alone, and purely to make Him his end without anything of his own, and shall freely and simply perform all these works for the glory of God only, and not seek his own, nor desire nor expect any reward. Wherewith he may do such works without any self-appropriation or reference to time and number, before or after, and without modes. How the Divine Word speaks and reveals itself in the soul, all in a lofty and subtile sense. Matt. xxi. 10-17.--"And when …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning

Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
William Paley—Evidences of Christianity

How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness

Synopsis. --A Clearer Conception of Miracle Approached. --Works of Jesus once Reputed Miraculous not So Reputed Now
IV SYNOPSIS.--A clearer conception of miracle approached.--Works of Jesus once reputed miraculous not so reputed now, since not now transcending, as once, the existing range of knowledge and power.--This transfer of the miraculous to the natural likely to continue.--No hard and fast line between the miraculous and the non-miraculous.--Miracle a provisional word, its application narrowing in the enlarging mastery of the secrets of nature and life. At this point it seems possible to approach a clearer …
James Morris Whiton—Miracles and Supernatural Religion

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as 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 …
J. W. McGarvey—The Four-Fold Gospel

Finding the Fig-Tree Withered.
(Road from Bethany to Jerusalem, Tuesday, April 4, a.d. 30.) ^A Matt. XXI. 20-22; ^B Mark XI. 19-25; ^C Luke XXI. 37, 38. ^c 37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night { ^b evening} he went forth out out of the city. ^c and lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Day in Passion-Week - the Barren Fig-Tree - the Cleansing of the Temple - the Hosanna of the Children
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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