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13. And the passover of the Jews was at hand; therefore Jesus went up to Jerusalem. The Greek words καὶ ἀνέβη, may be literally rendered, and he went up; but the Evangelist has used the copulative and instead of therefore; for he means that Christ went up at that time, in order to celebrate the passover at Jerusalem. There were two reasons why he did so; for since the Son of God became subject to the Law on our account, he intended, by observing with exactness all the precepts of the Law, to present in his own person a pattern of entire subjection and obedience. Again, as he could do more good, when there was a multitude of people, he almost always availed himself of such an occasion. Whenever, therefore, we shall afterwards find it said that Christ came to Jerusalem at the feast, let the reader observe that he did so, first, that along with others he might observe the exercises of religion which God had appointed, and, next, that he might publish his doctrine amidst a larger concourse of people.

16. Make not my Father’s house a house of merchandise. At the second time that he drove the traders out of the Temple, the Evangelists relate that he used sharper and more severe language; for he said, that they had made the Temple of God a den of robbers, (Matthew 21:13;) and this was proper to be done, when a milder chastisement was of no avail. At present, he merely warns them not to profane the Temple of God by applying it to improper uses. The Temple was called the house of God; because it was the will of God that there He should be peculiarly invoked; because there He displayed his power; because, finally, he had set it apart to spiritual and holy services.

My Father’s house. Christ declares himself to be the Son of God, in order to show that he has a right and authority to cleanse the Temple. As Christ here assigns a reason for what he did, if we wish to derive any advantage from it, we must attend chiefly to this sentence. Why, then, does he drive the buyers and sellers out of the Temple? It is that he may bring back to its original purity the worship of God, which had been corrupted by the wickedness of men, and in this way may restore and maintain the holiness of the Temple. Now that temple, we know, was erected, that it might be a shadow of those things the lively image of which is to be found in Christ. Thai; it might continue to be devoted to God, it was necessary that it should be applied exclusively to spiritual purposes. For this reason he pronounces it to be unlawful that it should be converted into a market-place; for he founds his statement on the command of God, which we ought always to observe. Whatever deceptions Satan may employ, let us know that any departure — however small — from the command of God is wicked. It was a plausible and imposing disguise, that; the worship of God was aided and promoted, when the sacrifices which were to be offered by believers were laid ready to their hand; but as God had appropriated his Temple to different purposes, Christ disregards the objections that might be offered against the order which God had appointed.

The same arguments do not apply, in the present day, to our buildings for public worship; but what is said about the ancient Temple applies properly and strictly to the Church, for it is the heavenly sanctuary of God on earth. We ought always, therefore, to keep before our eyes the majesty of God, which dwells in the Church, that it may not be defiled by any pollutions; and the only way in which its holiness can remain unimpaired is, that nothing shall be admitted into it that is at variance with the word of God.

17. And his disciples remembered. It is to no purpose that some people tease themselves with the inquiry how the disciples remembered a passage of Scripture, with the meaning of which they were hitherto unacquainted. For we must not understand that this passage of Scripture came to their remembrance at that time; but afterwards, when, having been taught by God, they considered with themselves what was the meaning of this action of Christ, by the direction of the Holy Spirit this passage of Scripture occurred to them. And, indeed, it does not always happen that the reason of God’s works is immediately perceived by us, but afterwards, in process of time, He makes known to us his purpose. And this is a bridle exceedingly well adapted to restrain our presumption, that we may not murmur against God, if at any time our judgment does not entirely approve of what he does. We are at the same time reminded, that when God holds us as it were in suspense, it is our duty to wait for the time of more abundant knowledge, and to restrain the excessive haste which is natural to us; for the reason why God delays the full manifestation of his works is, that he may keep us humble.

The zeal of thine house hath eaten me up. The meaning is, that the disciples at length came to know, that the zeal for the house of God, with which Christ burned, excited him to drive out of it those profanations. By a figure of speech, in which a part is taken for the whole, David employs the name of the temple to denote the whole worship of God; for the entire verse runs thus:

the zeal of thy house hath eaten me up, and the reproaches of them who reproached thee have fallen on me, (Psalm 69:9.)

The second clause corresponds to the first, or rather it is nothing else than a repetition explaining what had been said. The amount of both clauses is, that David’s anxiety about maintaining the worship of God was so intense, that he cheerfully laid down his head to receive all the reproaches which wicked men threw against God; and that he burned with such zeal, that this single feeling swallowed up every other. He tells us that he himself had such feelings; but there can be no doubt that he described in his own person what strictly belonged to the Messiah.

Accordingly, the Evangelist says, that this was one of the marks by which the disciples knew that it was Jesus who protected and restored the kingdom of God. Now observe that they followed the guidance of Scripture, in order to form such an opinion concerning Christ as they ought to entertain; and, indeed, no man will ever learn what Christ is, or the object of what he did and suffered, unless he has been taught and guided by Scripture. So far, then, as each of us shall desire to make progress in the knowledge of Christ, it will be necessary that Scripture shall be the subject of our diligent and constant meditation. Igor is it without a good reason that David mentions the house of God, when the divine glory is concerned; for though God is sufficient for himself, and needs not the services of any, yet he wishes that his glory should be displayed in the Church. In this way he gives a remarkable proof of his love towards us, because he unites his glory — as it were, by an indissoluble link — with our salvation.

Now as Paul informs us that, in the example of the head, a general doctrine is presented to the whole body, (Romans 15:3,) let each of us apply to the invitation of Christ, that — so far as lies in our power — we may not permit the temple of God to be in any way polluted. But, at the same time, we must beware lest any man transgress the bounds of his calling. All of us ought to have zeal in common with the Son of God; but all are not at liberty to seize a whip, that we may correct vices with our hands; for we have not received the same power, nor have we been entrusted with the same commission.

18. What sign showest thou to us? When in so large an assembly no man laid hands on Christ, and none of the dealers in cattle or of the money-changers repelled him by violence, we may conclude that they were all stunned and struck with astonishment by the hand of God. And, therefore, if they had not been utterly blinded, this would have been a sufficiently evident miracle, that one man against a great multitude, an unarmed man against strong men, all unknown man against so great rulers, attempted so great an achievement. For since they were far stronger, why did they not oppose him, but because their hands were loosened and — as it were — broken?

Yet they have some ground for putting the question; for it does not belong to every man to change suddenly, if any thing is faulty or displeases him in the temple of God. All are, indeed, at liberty to condemn corruptions; but if a private man put forth his hand to remove them, he will be accused of rashness. As the custom of selling in the temple had been generally received, Christ attempted what was new and uncommon; and therefore they properly call on him to prove that he was sent by God; for they found their argument on this principle, that in public administration it is not lawful to make any change without an undoubted calling and command of God. But they erred on another point, by refusing to admit the calling of Christ, unless he had performed a miracle; for it was not an invariable rule that the Prophets and other ministers of God should perform miracles; and God did not limit himself to this necessity. They do wrong, therefore, in laying down a law to God by demanding a sign. When the Evangelist says that the Jews asked him, he unquestionably means by that term the multitude who were standing there, and, as it were, the whole body of the Church; as if he had said, that it was not the speech of one or two persons, but of the people.

19. Destroy this temple. This is an allegorical mode of expression; and Christ intentionally spoke with that degree of obscurity, because he reckoned them unworthy of a direct reply; as he elsewhere declares that he speaks to them in parables, because they are unable to comprehend the mysteries of the heavenly kingdom, (Matthew 13:13.) But first he refuses to them the sign which they demanded, either because it would have been of no advantage, or because he knew that it was not the proper time. Some compliances he occasionally made even with their unreasonable requests, and there must have been a strong reason why he now refused. Yet that they may not seize on this as a pretense for excusing themselves, he declares that his power will be approved and confirmed by a sign of no ordinary value; for no greater approbation of the divine power in Christ could be desired than his resurrection from the dead. But he conveys this information figuratively, because he does not reckon them worthy of an explicit promise. In short, he treats unbelievers as they deserve, and at the same time protects himself against all contempt. It was not yet made evident, indeed, that they were obstinate, but Christ knew well what was the state of their feelings.

But it may be asked, since he performed so many miracles, and of various kinds, why does he now mention but one? I answer, he said nothing about all the other miracles, First, because his resurrection alone was sufficient to shut their mouth: Secondly, he was unwilling to expose the power of God to their ridicule; for even respecting the glory of his resurrection he spoke allegorically: Thirdly, I say that he produced what was appropriate to the case in hand; for, by these words, he shows that all authority over the Temple belongs to him, since his power is so great in building the true Temple of God.

This temple. Though he uses the word temple in accommodation to the present occurrence, yet the body of Christ is justly and appropriately called a temple. The body of each of us is called a tabernacle, (2 Corinthians 5:4; 2 Peter 1:13,) because the soul dwells in it; but the body of Christ was the abode of his Divinity. For we know that the Son of God clothed himself with our nature in such a manner that the eternal majesty of God dwelt in the flesh which he assumed, as in his sanctuary.

The argument of Nestorius, who abused this passage to prove that it is not one and the same Christ who is God and man, may be easily refuted. He reasoned thus: the Son of God dwelt in the flesh, as in a temple; therefore the natures are distinct, so that the same person was not God and man. But this argument might be applied to men; for it will follow that it is not one man whose soul dwells in the body as in a tabernacle; and, therefore, it is folly to torture this form of expression for the purpose of taking away the unity of Person in Christ. It ought to be observed, that our bodies also are called temples of God, (1 Corinthians 3:16, and 1 Corinthians 6:19; 2 Corinthians 6:16) but it is in a different sense, namely, because God dwells in us by the power and grace of his Spirit; but in Christ the fullness of the Godhead dwells bodily, so that he is truly God manifested in flesh, (1 Timothy 3:16.)

I will raise it up again. Here Christ claims for himself the glory of his resurrection, though, in many passages of Scripture, it is declared to be the work of God the Father. But these two statements perfectly agree with each other; for, in order to give us exalted conceptions of the power of God, Scripture expressly ascribes to the Father that he raised up his Son from the dead; but here, Christ in a special manner asserts his own Divinity. And Paul reconciles both.

If the Spirit of Him, that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you,
(Romans 8:11.)

While he makes the Spirit the Author of the resurrection, he calls Him indiscriminately sometimes the Spirit of Christ, and sometimes the Spirit of the Father.

20. Forty and six years. The computation of Daniel agrees with this passage, (Daniel 9:25;) for he reckons seven weeks, which make Forty-nine years; but, before the last of these weeks had ended, the temple was finished. The time described in the history of Ezra is much shorter; but, though it has some appearance of contradiction, it is not at all at variance with the words of the Prophet. For, when the sanctuary had been reared, before the building of the temple was completed, they began to offer sacrifices. The work was afterwards stopped for a long time through the indolence of the people, as plainly appears from the complaints of the Prophet Haggai 1:4; for he severely reproves the Jews for being too earnestly engaged in building their private dwellings, while they left the Temple of God in an unfinished state.

But why does he mention that temple which had been destroyed by Herod about forty years before that time? For the temple which they had at that time, though it had been built with great magnificence and at a vast expense, had been completed by Herod, contrary to the expectation of men, as is related by Josephus, (Ant. Book 15. chapter 11.) I think it probable that this new building of the temple was reckoned as if the ancient temple had always remained in its original condition, that it might be regarded with greater veneration; and that they spoke in the usual and ordinary manner, that their fathers, with the greatest difficulty, had scarcely built the temple in Forty-six, years

This reply shows plainly enough what was their intention in asking a sign; for if they had been ready to obey, with reverence, a Prophet sent by God, they would not have so disdainfully rejected what he had said to them about the confirmation of his office. They wish to have some testimony of divine power, and yet they receive nothing which does not correspond to the feeble capacity of man. Thus the Papists in the present day demand miracles, not that they would give way to the power of God, (for it is a settled principle with them to prefer men to God, and not to move a hair’s breadth from what they have received by custom and usage;) but that they may not appear to have no reason for rebelling against God, they hold out this excuse as a cloak for their obstinacy. In such a manner do the minds of unbelievers storm in them with blind impetuosity, that they desire to have the hand of God exhibited to them and yet do not wish that it should be divine.

When therefore he was risen from the dead. This recollection was similar to the former, which the Evangelist lately mentioned, (verse 17.) The Evangelist did not understand Christ when he said this; but the doctrine, which appeared to have been useless, and to have vanished into air, afterwards produced fruit in its own time. Although, therefore, many of the actions and sayings of our Lord are obscure for a time, we must not give them up in despair, or despise that which we do not all at once understand. ⁵²⁵²     “Il ne faut pas pourtant quitter la tout par desespoir, ne mespriser ce que nous n’entendons pas tout incontinent.” We ought to observe the connection of the words, that they believed the Scripture, and the word which Jesus had spoken; for the Evangelist means that, by comparing the Scripture with the word of Christ, they were aided in making progress in faith.

23. Many believed. The Evangelist appropriately connects this narrative with the former. Christ had not given such a sign as the Jews demanded; and now, when he produced no good effect on them by many miracles — except that they entertained a cold faith, which was only the shadow of faith — this event sufficiently proves that they did not deserve that he should comply with their wishes. It was, indeed, some fruit of the signs, that many believed in Christ, and in his name, so as to profess that they wished to follow his doctrine; for name is here put for authority. This appearance of faith, which hitherto was fruitless, might ultimately be changed into true faith, and might be a useful preparation for celebrating the name of Christ among others; and yet what we have said is true, that they were far from having proper feelings, so as to profit by the works of God, as they ought to have done.

Yet this was not a pretended faith by which they wished to gain reputation among men; for they were convinced that Christ was some great Prophet, and perhaps they even ascribed to him the honor of being the Messiah, of whom there was at that time a strong and general expectation. But as they did not understand the peculiar office of the Messiah, their faith was absurd, because it was exclusively directed to the world and earthly things. It was also a cold belief, and unaccompanied by the true feelings of the heart. For hypocrites assent to the Gospel, not that they may devote themselves in obedience to Christ, nor that with sincere piety they may follow Christ when he calls them, but because they do not venture to reject entirely the truth which they have known, and especially when they can find no reason for opposing it. For as they do not voluntarily, or of their own accord, make war with God, so when they perceive that his doctrine is opposed to their flesh and to their perverse desires, they are immediately offended, or at least withdraw from the faith which they had already embraced.

When the Evangelist says, therefore, that those men believed, I do not understand that they counterfeited a faith which did not exist, but that they were in some way constrained to enroll themselves as the followers of Christ; and yet it appears that their faith was not true and genuine, because Christ excludes them from the number of those on whose sentiments reliance might be placed. Besides, that faith depended solely on miracles, and had no root in the Gospel, and therefore could not be steady or permanent. Miracles do indeed assist the children of God in arriving at the truth; but it does not amount to actual believing, when they admire the power of God so as merely to believe that it is true, but not to subject themselves wholly to it. And, therefore, when we speak generally about faith, let us know that there is a kind of faith which is perceived by the understanding only, and afterwards quickly disappears, because it is not fixed in the heart; and that is the faith which James calls dead; but true faith always depends on the Spirit of regeneration, (James 2:17, 20, 26.) Observe, that all do not derive equal profit from the works of God; for some are led by them to God, and others are only driven by a blind impulse, so that, while they perceive indeed the power of God, still they do not cease to wander in their own imaginations.

24. But Christ did not rely on them. Those who explain the meaning to be, that Christ was on his guard against them, because he knew that they were not upright and faithful, do not appear to me to express sufficiently well the meaning of the Evangelist. Still less do I agree with what Augustine says about recent converts. The Evangelist rather means, in my opinion, that Christ did not reckon them to be genuine disciples, but despised them as volatile and unsteady. It is a passage which ought to be carefully observed, that not all who profess to be Christ’s followers are such in his estimation. But we ought also to add the reason which immediately follows:

Because he knew them all. Nothing is more dangerous than hypocrisy, for this reason among others, that it is an exceedingly common fault. There is scarcely any man who is not pleased with himself; and while we deceive ourselves by empty flatteries, we imagine that God is blind like ourselves. But here we are reminded how widely his judgment differs from ours; for he sees clearly those things which we cannot perceive, because they are concealed by some disguise; and he estimates according to their hidden source, that is, according to the most secret feeling of the heart, those things which dazzle our eyes by false luster. This is what Solomon says, that

God weighs in his balance the hearts of men, while they flatter themselves in their ways, (Proverbs 21:2.)

Let us remember, therefore, that none are the true disciples of Christ but those whom He approves, because in such a matter He alone is competent to decide and to judge.

A question now arises: when the Evangelist says that Christ knew them all, does he mean those only of whom he had lately spoken, or does the expression refer to the whole human race? Some extend it to the universal nature of man, and think that the whole world is here condemned for wicked and perfidious hypocrisy. And, certainly, it is a true statement, that Christ can find in men no reason why he should deign to place them in the number of his followers; but I do not see that this agrees with the context, and therefore I limit it to those who had been formerly mentioned.

25. For he knew what was in man. As it might be doubted whence Christ obtained this knowledge, the Evangelist anticipates this question, and replies that Christ perceived every thing in men that is concealed from our view, so that he could on his own authority make a distinction among men. Christ, therefore, who knows the hearts, had no need of any one to inform him what sort of men they were. He knew them to have such a disposition and such feelings, that he justly regarded them as persons who did not belong to him.

The question put by some — whether we too are authorized by the example of Christ to hold those persons as suspected who have not given us proof of their sincerity — has nothing to do with the present passage. There is a wide difference between him and us; for Christ knew the very roots of the trees, but, except from the fruits which appear outwardly, we cannot discover what is the nature of any one tree. Besides, as Paul tells us, that charity is not suspicious, (1 Corinthians 13:5,) we have no right to entertain unfavorable suspicions about men who are unknown to us. But, that we may not always be deceived by hypocrites, and that the Church may not be too much exposed to their wicked impostures, it belongs to Christ to impart to us the Spirit of discretion.