away.” “Straightway a shivering fear and trembling passed through its leaves, as though it was at once struck to the heart by the malediction of its Creator.” Our Lord’s digciples heard his words; but they appear not to have noticed the immediate effect of them upon the tree. It was not until the next day that they observed what had happened. This miracle would show his disciples how soon he could have withered his enemies, who were about to crucify him; but he waited with long-suffering for their salvation, by repentance and faith in him. Ver. 15.—And they come to Jerusalem: and he entered into the temple. Not the holy place, nor the holy of holies (into which the high priest might alone enter), but into the temple court; for into that the people went to pray, and to witness the sacri- fices which were being offered before the holy place; for this court was, so to speak, the temple of the people. Our Lord was not a Levitical priest, heowuse he was not sprung of Levi and Aaron. Therefore he could not enter the holy place, but only the outer court of the temple. And began to cast out (éxB4AAew)—it was a forcible expulsion— them that sold and them that bought in the temple. There were two occasions on which our Lord thus purged the temple—one at the beginning of his public ministry, and the other at the end of it, four days before his death. There was # regular market in the outer court, the court of the Gentiles, be- longing to the family of the high priest. The booths of this market are mentioned in the rabbinical writings as the booths of the son of Hanan, or Annas. But this market is never mentioned in the Old Testament. It seems to have sprung up after the Cap- tivity. Our Lord adopted these strong measures (1) because the temple courts were not the proper places for merchandise, and 2) because these transactions were often ishonest, on account of the avarice and covetousness of the priests. The priests, either themselves or by their families, sold oxen and sheep and doves to those who had need to offer them in the temple. These animals were, of course, needed for sacrifices; and there was good reason why they should be ready st hand for those who came up to worship. But the sin of the priests ay in permitting this buying and selling to go on within the sacred precincts, and in trading dishonestly. There were other things needed for the sacrifices, such as wine, and salt, and oil. Then there were also the money- changers (xoAAvBiorhs, from xdéddAuBos, @& small coin)—those who exchanged large eoins for smaller, or fereign money for the half-shekel. Every Israelite, whether rich val id was required to give the hal{-shekel, ther leas nor more So when money had
to be exchanged, an allowance or premium was required by the money-changer. Doves or pigeons were required on various occa- sions for offerings, chiefly by the poor, whe could not afford more costly offerings. From these also the priests had their gain. The seats of them tnat sold the doves. These birds were often sold by women, who were provided with seats,
Ver: 16.—And he would not suffer that any man should carry a vessel through the temple. It waz a great temptation to make the temple, at least the great court of the Gentiles, a thoroughfare. It was so exten- sive that a long and tedious circuit would be avoided, in going from one part of the city to another, by passing through it. Te those, for example, who were passing from the sheep market, Bethesda, into the upper part of the city, the shortest cut was through this court and by Solomon’s Porch. The distance would be greatly increased if the went round it. So the priests poviniltted servants and labourers, laden with any- thing, to take this shorter way through the great court of the temple. But our Lord hindered them, forbidding them with the voice of one that had authority, and re- straining them with his hand, and com- pelling them to go back. He would have the whole of his Father’s House regarded ag gacred,
Ver. 17.—My house shall be called a house of prayer for all the nations (waco: rots téveow). St. Mark, writing for Gentiles, assures them that the God of the Jews ig the God of all the nations; and that the court of the Gent.les, which was then go profaned, was a constituent part of his house of Pere St. Jerome notes Christ’s action in driving out the profaners of the temple as a great proof of his Divine power, that he alone should have been able to cast out so great a multitude. He says, “A fiery splendour flashed from his eyes, and the majesty of Deity shone in his countenance.” The words, “ My house shall be called the house of prayer,” are a quotation from Isa. Ivi. 7; and it is a remarkable coin- cidence that in ver. 11 of that chapter the rulers of the people are described as looking “every one for his gain from his quarter. A den of thieves (owfAaory Anorwy); this should be rendered, a den of robbers. Tho Greek word for “thief” is «Aérrns, not Anorns. The two terms are carefully dis- tinguished in St. John (x. 1), “the same is a thief («Aérrys) and a robber (Anorhs).” These priests, wholly intent upon gain, is various fraudulent acts plundered strangers and the poor, who came to purchase offer- ings for the worship of God. Observe that the temple is called the house of God, not
| because he dwells in it in any corporeal
on. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK.
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sense, for “ he dwelleth not in temples made with hands,” but because the temple is the place set apart for the worship of God, in which he specially gives ear to the prayers of his people, and in which he specially promises his spiritual presence. Hence we learn what reverence is due to the houses of God; so that, as the master of a house resents any insult offered to his house as an insult to himself, so Christ reckons any wilful dishonour done to his house as a wrong and insult to him.
Ver. 18.—And the chief priests and the scribes —this is the right order of the words — heard it (fxovoay), and sought (é¢hrovr)— began to seek, or were seeking (imperfect)— how they might destroy him (4moAéoovow). They were seeking how they might, not only put him to death, but “utterly destroy him,” stamp out his name and influence as a great spiritual energy in the world. This action of his raised them to the hizhest pitch of fury and indignation. Their authority and their interests were attacked. But the people still acknow- ledged his power; and the seribes and Pharisees feared the people.