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New Living Translation
Matthew 21:13
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- InternationalParallel Translations
He said to them, “It is written, my house will be called a house of prayer,
And said vnto them, It is written, My house shall be called the house of prayer, but yee haue made it a denne of theeues.
And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
He said to them, "It is written, ‘My house shall be called a house of prayer,' but you make it a den of robbers."
And He said to them, "It is written: 'MY HOUSE WILL BE CALLED A HOUSE OF PRAYER'; but you are making it a DEN OF ROBBERS."
Jesus said to all the people there, "It is written in the Scriptures, ‘My Temple will be called a house for prayer.' But you are changing it into a ‘hideout for robbers.'"
Jesus said to them, "It is written [in Scripture], 'MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER'; but you are making it a ROBBERS' DEN."
And He said to them, "It is written, 'MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER'; but you are making it a ROBBERS' DEN."
And He *said to them, "It is written, ‘My house shall be called a house of prayer'; but you are making it a robbers' den."
And He declared to them, "It is written: 'My house will be called a house of prayer.' But you are making it 'a den of robbers.'"
He told them, "The Scriptures say, ‘My house should be called a place of worship.' But you have turned it into a place where robbers hide."
He said to them, "It has been written, ‘My house will be called a house of prayer.' But you are making it into a den of robbers! "
And he says to them, It is written, My house shall be called a house of prayer, but *ye* have made it a den of robbers.
Jesus said to them, "The Scriptures say, ‘My Temple will be called a house of prayer.' But you are changing it into a ‘hiding place for thieves.'"
And said to them, it is written, My house shall be called the house of prayer: but ye haue made it a denne of theeues.
And he said to them, It is written, My house shall be called the house of prayer; but you have made it a bandits'' cave.
and said to them, "It is written in the Scriptures that God said, ‘My Temple will be called a house of prayer.' But you are making it a hideout for thieves!"
And he said to them, "It is written, ‘My house will be called a house of prayer,' but you have made it a cave of robbers!"
And He said to them, It has been written, "My house shall be called a house of prayer," but you have "made it a den of plunderers." Isa. 56:7; Jer. 7:11
and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers.
And he said to them, It is in the Writings, My house is to be named a house of prayer, but you are making it a hole of thieves.
He said to them, "It is written, 'My house will be called a house of prayer,' but you have made it a den of robbers!"
He told them, "It is written, 'My house is to be called a house of prayer,'Isaiah 56:7; Jeremiah 7:11">[fn] but you are turning it into a hideoutcave">[fn] for bandits!"Isaiah 56:7; Jeremiah 7:11; Mark 11:17; Luke 19:46;">[xr]
and said to them, It is written, that my house shall the house of prayer be called, but ye have made it a den of thieves.
And he said to them: It is written, my house shall be called the house of prayer; but ye have made it a den of robbers.
And sayde vnto them, it is written: My house shalbe called the house of prayer, but ye haue made it a denne of thieues.
and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers.
He said to them, "It is written, 'My house will be called a house of prayer,' but you have made it a den of robbers!"
And saith to them, It is written, My house shall be called the house of prayer, but ye have made it a den of thieves.
"It is written," He said, "`My House shall be called the House of Prayer', but you are making it a robbers' cave."
And he seith to hem, It is writun, Myn hous schal be clepid an hous of preier; but ye han maad it a denne of theues.
and he says to them, It is written, My house shall be called a house of prayer: but you make it a den of robbers.
And said to them, It is written, My house shall be called the house of prayer, but ye have made it a den of thieves.
And he said to them, "It is written, ‘ My house will be called a house of prayer, ' but you are turning it into a den of robbers !"
And He said to them, "It is written, 'My house shall be called a house of prayer,' Isaiah 56:7 ">[fn] but you have made it a 'den of thieves.' " Jeremiah 7:11">[fn]
He said to them, "It is written, ‘My house is to be called a house of prayer.' You have made it a place of robbers."
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."
and saith unto them - It is written, My house, a house of prayer, shall be called; but, ye, are making it, A den of robbers!
And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.
He said to them, "It is written, 'My house shall be called a house of prayer'; but you make it a den of robbers."
and sayde to them: It is wrytten my housse shalbe called the housse of prayer. But ye have made it a denne of theves.
and he saith to them, `It hath been written, My house a house of prayer shall be called, but ye did make it a den of robbers.'
and sayde vnto them: It is wrytte: My house shalbe called ye house of prayer, but ye haue made it a denne of murthurers.
and said to them, it is written, " my house shall be the house of prayer, but ye have made it a den of thieves."
"It was written long ago," Jesus said, "'My house will be a place where you could talk to me,' but you have made it a 'den of thieves.'"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
It is: Matthew 2:5, John 15:25
My: Psalms 93:5, Isaiah 56:7
ye: Jeremiah 7:11, Mark 11:17, Luke 19:46
Reciprocal: Exodus 20:15 - General Leviticus 19:30 - reverence 2 Chronicles 29:5 - sanctify the house 2 Chronicles 29:16 - all the uncleanness Ezra 7:17 - buy speedily Nehemiah 13:7 - in preparing Psalms 119:139 - because Isaiah 1:23 - companions Jeremiah 23:11 - in Ezekiel 22:27 - to get Zechariah 11:5 - sell Zechariah 14:21 - no more Luke 19:45 - went John 2:16 - make John 10:10 - thief John 12:6 - because Romans 2:21 - dost thou steal 1 Timothy 3:3 - not covetous 1 Timothy 6:5 - supposing
Cross-References
Then he added, "I will give you more descendants than you can count."
As for Ishmael, I will bless him also, just as you have asked. I will make him extremely fruitful and multiply his descendants. He will become the father of twelve princes, and I will make him a great nation.
But God told Abraham, "Do not be upset over the boy and your servant. Do whatever Sarah tells you, for Isaac is the son through whom your descendants will be counted.
Go to him and comfort him, for I will make a great nation from his descendants."
Gill's Notes on the Bible
And said unto them, it is written,.... In Isaiah 56:7.
My house shall be called the house of prayer. These are the, words of God, calling the temple his house, which was built according to the plan he gave; and was the place of his worship, and where he dwelt, and vouchsafed his presence to his people; and signifying, that in time to come, it should be an house of prayer; not for the Jews only, but for the Gentiles also: "for all people", as it is expressed by the prophet, and cited by Mark; and particularly this part of it, in which were the money changers and sellers of doves; for that was the court of the Gentiles, where they were admitted to pray, and perform other parts of worship. These words are rightly applied by Christ to the temple; nor can the Jews themselves deny it; for their own Targum paraphrases it thus, ××ת ×ק×ש×, "the house of my sanctuary shall be called an house of prayer"; or shall be one; for the meaning is not that it should go by such a name, but should be for such use, and not for buying and selling, and merchandise, to which use the Jews now put it: hence it follows,
but ye have made it a den of thieves. These are the words of Christ, affirming what is complained of in Jeremiah 7:11 and applying it to the present case, on account of the wicked merchandise, unlawful gain, avarice and extortion, of the priests and other officers of the temple, who had a considerable share in these things; and to whom the temple was, and by them used, as a den is to and by thieves and robbers, where they shelter themselves; for these persons robbed both God and man, and the temple was a sanctuary to them: here they screened themselves, and, under the appearance of religion and devotion, devoured widows' houses, plundered persons of their substance, and were full of extortion and excess.
Barnes' Notes on the Bible
This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mark 11:12-19; Luke 19:45-48.
Matthew 21:12
And Jesus went into the temple of God ... - From Mark 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 âon that day;â or perhaps he âfinishedâ 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 âfact,â without being particular as to the order of events. Mark has stated the order more particularly, and has âdividedâ what Matthew mentions together.
The âtemple of God,â 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 6:0, He took seven years to build it, according to 1 Kings 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; 1 Kings 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, 2 Chronicles 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, Ezra 3:8, Ezra 3:12. This was called the âsecondâ 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 Matthew 2:0), 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 âsecondâ temple; and by Christâs coming to this temple thus repaired, was fulfilled the prophecy in Haggai 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 John 2:20, âforty and six years was this temple in building.â 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 âtempleâ 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 âJudah,â 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, Acts 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 Matthew 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 Solomonâs porch, John 10:23; Acts 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 âthe court of the Gentiles.â 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 âcourtâ 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 âthe court of the women;â 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, Acts 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, Luke 18:9-14. Paul also was seized here, and charged with defiling the temple by bringing the Gentiles into that holy place, Acts 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 âNicanor.â 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 âIsraelitesâ was the court of the âpriests,â 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 âpriestsâ 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, Mark 13:1. The entrance into the temple itself was from the court âof the priests,â by an ascent of twelve steps. The âporchâ 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 âsanctuaryâ 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 âholy of holiesâ or the âmost holy place,â 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, Matthew 27:51. Around the walls of the âtemple,â 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 Matthew 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 Warburtonâs âDivine Legation of Moses.â 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 âor the court of the Gentiles.â 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 âhalf a shekel,â Exodus 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 âprofessedâ 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 - Leviticus 14:22; Luke 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 Mark 11:16 that he âwould not suffer that any man should carry any vessel through the temple.â 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.
Matthew 21:13
And said It is written ... - This is written in Isaiah 56:7. The first part of this verse only is quoted from Isaiah. The rest - âbut ye have made it a den of thievesâ - 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 ârobbedâ 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 âprophetâ 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, Mark 11:18-19; Luke 19:47-48. This they did from âenvy,â Matthew 27:18. He drew off the people from them, and they envied and hated him. They were ârestrained,â then, for the fear of the people; and this was the reason why they plotted âsecretlyâ to put him to death, and why they afterward so gladly heard the proposals of the traitor, Matthew 26:14-15.
Matthew 21:15, Matthew 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 âchildrenâ have anything to do with religion, and deem it very improper that âtheyâ 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 Psalms 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 âchildrenâ might offer praise to God. This is expressed in both the Hebrew and the Greek.
Matthew 21:17
Bethany - See the notes at Matthew 21:1.
Matthew 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 Mark 11:13, âSeeing a fig-tree afar off, having leaves, he came,â etc. Not far off âfrom the road,â 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 Mark 11:13, âhe came, if haply he might find anything thereon.â That is, judging from the âappearanceâ of the tree, it was âprobableâ 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 Mark 11:13 gives as a reason for this that âthe time of figs was not yet.â That is, the time âof gatheringâ 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 Mark 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 âfully.â 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 âconspireâ to deceive the world.
And said unto it, Let no fruit grow on thee ... - Mark calls this âcursingâ the tree Mark 11:21. The word âcurse,â as used by him, does not imply âanger,â or disappointment, or malice. It means only âdevoting it to destruction,â or causing it to wither away. All the âcurseâ that was pronounced was in the words âthat no fruit should grow on it.â The Jews used the word âcurseâ not as always implying âwrath or anger,â but to devote to âdeath,â or to any kind of destruction, Hebrews 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden âwithering awayâ 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 âillustrationâ 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. âAnd presently the fig-tree withered away.â 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 âaway in their presence,â and Mark affirms that they made the discovery on the morning after it was âcursed.â
Matthew 21:20
And when the disciples saw it - That is, on the morning following that on which it was cursed, Mark 11:20.
They marveled, saying ... - Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.
Matthew 21:21
Jesus answered and said ... - Jesus took occasion from this to establish their faith in God, Mark 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 âliterallyâ true - that if âthey had the faith of miracles,â 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.
Matthew 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 âmayâ rely in prayer, with confident assurance that our prayers will be heard. Compare the notes at Matthew 7:7-11.
Clarke's Notes on the Bible
Verse Matthew 21:13. My house shall be called the house of prayer — This is taken from Isaiah 56:7.
But ye have made it a den of thieves. — This is taken from Jeremiah 7:11.
Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified.
They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the revenues of the Church, and neglect the service of it, are thieves and robbers in more senses than one.
Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should condescend to dwell. It is marvellous that these interested, vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not succeed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, &c., at the very porch of his Church, on the Lord's day, "desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord." She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord's day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money!
