Resultados para: "Money-changer"

<p>Here is, I. Christ&#039;s cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham&#039;s parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ&#039;s mouth are to be observed and kept in mind, as well as blessings.
II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God&#039;s house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows&#039; houses, turn it into a den of thieves.
4. The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III. His discourse with his disciples, upon occasion of the fig-tree&#039;s withering away which he had cursed. At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ&#039;s curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
1. How the disciples were affected with it. Peter remembered Christ&#039;s words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ&#039;s curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God&#039;s own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.) Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ&#039;s word of command; &quot;Why,&quot; said Christ, &quot;a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith.&quot; Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), &quot;What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall,&quot; Mar 11:23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan&#039;s fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7.
(2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord&#039;s days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, &quot;that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it.&quot; [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; &quot;If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses.&quot; This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.</p>

<p>Here we have,
I. The short visit Christ made to Capernaum, Joh 2:12. It was a large and populous city, about a day&#039;s journey from Cana; it is called his own city (Mat 9:1), because he made it his head-quarters in Galilee, and what little rest he had was there. It was a place of concourse, and therefore Christ chose it, that the fame of his doctrine and miracles might thence spread the further. Observe,
1. The company that attended him thither: his mother, his brethren, and his disciples. Wherever Christ went, (1.) He would not go alone, but would take those with him who had put themselves under his guidance, that he might instruct them, and that they might attest his miracles. (2.) He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, Joh 6:26. His mother, though he had lately given her to understand that in the works of his ministry he should pay no more respect to her than to any other person, yet followed him; not to intercede with him, but to learn of him. His brethren also and relations, who were at the marriage and were wrought upon by the miracle there, and his disciples, who attended him wherever he went. It should seem, people were more affected with Christ&#039;s miracles at first than they were afterwards, when custom made them seem less strange.
2. His continuance there, which was at this time not many days, designing now only to begin the acquaintance he would afterwards improve there. Christ was still upon the remove, would not confine his usefulness to one place, because many needed him. And he would teach his followers to look upon themselves but as sojourners in this world, and his ministers to follow their opportunities, and go where their work led them. We do not now find Christ in the synagogues, but he privately instructed his friends, and thus entered upon his work by degrees. It is good for young ministers to accustom themselves to pious and edifying discourse in private, that they may with the better preparation, and greater awe, approach their public work. He did not stay long at Capernaum, because the passover was at hand, and he must attend it at Jerusalem; for every thing is beautiful in its season. The less good must give way to the greater, and all the dwellings of Jacob must give place to the gates of Zion.
II. The passover he kept at Jerusalem; it is the first after his baptism, and the evangelist takes notice of all the passovers he kept henceforward, which were four in all, the fourth that at which he suffered (three years after this), and half a year was now past since his baptism. Christ, being made under the law, observed the passover at Jerusalem; see Exo 23:17. Thus he taught us by his example a strict observance of divine institutions, and a diligent attendance on religious assemblies. He went up to Jerusalem when the passover was at hand, that he might be there with the first. It is called the Jews&#039; passover, because it was peculiar to them (Christ is our Passover); now shortly God will no longer own it for his. Christ kept the passover at Jerusalem yearly, ever since he was twelve years old, in obedience to the law; but now that he has entered upon his public ministry we may expect something more from him than before; and two things we are here told he did there: -
1. He purged the temple, Joh 2:14-17. Observe here,
(1.) The first place we find him in at Jerusalem was the temple, and, it should seem, he did not make any public appearance till he came thither; for his presence and preaching there were that glory of the latter house which was to exceed the glory of the former, Hag 2:9. It was foretold (Mal 3:1): I will send my messenger, John Baptist; he never preached in the temple, but the Lord, whom ye seek, he shall suddenly come to his temple, suddenly after the appearing of John Baptist; so that this was the time, and the temple the place, when, and where, the Messiah was to be expected.
(2.) The first work we find him at in the temple was the purging of it; for so it was foretold there (Mal 3:2, Mal 3:3): He shall sit as a refiner and purify the sons of Levi. Now was come the time of reformation. Christ came to be the great reformer; and, according to the method of the reforming kings of Judah, he first purged out what was amiss (and that used to be passover-work too, as in Hezekiah&#039;s time, Ch2 30:14, Ch2 30:15, and Josiah&#039;s, Kg2 23:4, etc.), and then taught them to do well. First purge out the old leaven, and then keep the feast. Christ&#039;s design in coming into the world was to reform the world; and he expects that all who come to him should reform their hearts and lives, Gen 35:2. And this he has taught us by purging the temple. See here,
[1.] What were the corruptions that were to be purged out. He found a market in one of the courts of the temple, that which was called the court of the Gentiles, within the mountain of that house. There, First, They sold oxen, and sheep, and doves, for sacrifice; we will suppose, not for common use, but for the convenience of those who came out of the country, and could not bring their sacrifices in kind along with them; see Deu 14:24-26. This market perhaps had been kept by the pool of Bethesda (Joh 5:2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would be a considerable revenue to them. Great corruptions in the church owe their rise to the love of money, Ti1 6:5, Ti1 6:10. Secondly, They changed money, for the convenience of those that were to pay a half-shekel in specie every year, by way of poll, for the service of the tabernacle (Exo 30:12), and no doubt they got by it.
[2.] What course our Lord took to purge out those corruptions. He had seen these in the temple formerly, when he was in a private station; but never went about to drive them out till now, when he had taken upon him the public character of a prophet. He did not complain to the chief priests, for he knew they countenanced those corruptions. But he himself,
First, Drove out the sheep and oxen, and those that sold them, out of the temple. He never used force to drive any into the temple, but only to drive those out that profaned it. He did not seize the sheep and oxen for himself, did not distrain and impound them, though he found them damage faissant - actual trespassers upon his Father&#039;s ground; he only drove them out, and their owners with them. He made a scourge of small cords, which probably they had led their sheep and oxen with, and thrown them away upon the ground, whence Christ gathered them. Sinners prepare the scourges with which they themselves will be driven out from the temple of the Lord. He did not make a scourge to chastise the offenders (his punishments are of another nature), but only to drive out the cattle; he aimed no further than at reformation. See Rom 13:3, Rom 13:4; Co2 10:8.
Secondly, He poured out the changers&#039; money, to kerma - the small money - the Nummorum Famulus. In pouring out the money, he showed his contempt of it; he threw it to the ground, to the earth as it was. In overthrowing the tables, he showed his displeasure against those that make religion a matter of worldly gain. Money-changers in the temple are the scandal of it. Note, In reformation, it is good to make thorough work; he drove them all out; and not only threw out the money, but, in overturning the tables, threw out the trade too.
Thirdly, He said to them that sold doves (sacrifices for the poor), Take these things hence. The doves, though they took up less room, and were a less nuisance than the oxen and sheep, yet must not be allowed there. The sparrows and swallows were welcome, that were left to God&#039;s providence (Psa 84:3), but not the doves, that were appropriated to man&#039;s profit. God&#039;s temple must not be made a pigeon-house. But see Christ&#039;s prudence in his zeal. When he drove out the sheep and oxen, the owners might follow them; when he poured out the money, they might gather it up again; but, if he had turned the doves flying, perhaps they could not have been retrieved; therefore to them that sold doves he said, Take these things hence. Note, Discretion must always guide and govern our zeal, that we do nothing unbecoming ourselves, or mischievous to others.
Fourthly, He gave them a good reason for what he did: Make not my Father&#039;s house a house of merchandise. Reason for conviction should accompany force for correction.
a. Here is a reason why they should not profane the temple, because it was the house of God, and not to be made a house of merchandise. Merchandise is a good thing in the exchange, but not in the temple. This was, (a.) to alienate that which was dedicated to the honour of God; it was sacrilege; it was robbing God. (b.) It was to debase that which was solemn and awful, and to make it mean. (c.) It was to disturb and distract those services in which men ought to be most solemn, serious, and intent. It was particularly an affront to the sons of the stranger in their worship to be forced to herd themselves with the sheep and oxen, and to be distracted in their worship by the noise of a market, for this market was kept in the court of the Gentiles. (d.) It was to make the business of religion subservient to a secular interest; for the holiness of the place must advance the market, and promote the sale of their commodities. Those make God&#039;s house a house of merchandise, [a.] Whose minds are filled with cares about worldly business when they are attending on religious exercises, as those, Amo 8:5; Eze 33:31. [b.] Who perform divine offices for filthy lucre, and sell the gifts of the Holy Ghost, Act 8:18.
b. Here is a reason why he was concerned to purge it, because it was his Father&#039;s house. And, (a.) Therefore he had authority to purge it, for he was faithful, as a Son over his own house. Heb 3:5, Heb 3:6. In calling God his Father, he intimates that he was the Messiah, of whom it was said, He shall build a house for my name, and I will be his Father, Sa2 7:13, Sa2 7:14. (b.) Therefore he had a zeal for the purging of it: &quot;It is my Father&#039;s house, and therefore I cannot bear to see it profaned, and him dishonoured.&quot; Note, If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted. Christ&#039;s purging the temple thus may justly be reckoned among his wonderful works. Inter omnia signa quae fecit Dominus, hoc mihi videtur esse mirabilius - Of all Christ&#039;s wonderful works this appears to me the most wonderful. - Hieron. Considering, [a.] That he did it without the assistance of any of his friends; probably it had been no hard matter to have raised the mob, who had a great veneration for the temple, against these profaners of it; but Christ never countenanced any thing that was tumultuous or disorderly. There was one to uphold, but his own arm did it. [b.] That he did it without the resistance of any of his enemies, either the market-people themselves, or the chief priests that gave them their licences, and had the posse templi - temple force, at their command. But the corruption was too plain to be justified; sinners&#039; own consciences are reformers&#039; best friends; yet that was not all, there was a divine power put forth herein, a power over the spirits of men; and in this non-resistance of theirs that scripture was fulfilled (Mal 3:2, Mal 3:3), Who shall stand when he appeareth?
Fifthly, Here is the remark which his disciples made upon it (Joh 2:17): They remembered that it was written, The Zeal of thine house hath eaten me up. They were somewhat surprised at first to see him to whom they were directed as the Lamb of God in such a heat, and him whom they believed to be the King of Israel take so little state upon him as to do this himself; but one scripture came to their thoughts, which taught them to reconcile this action both with the meekness of the Lamb of God and with the majesty of the King of Israel; for David, speaking of the Messiah, takes notice of his zeal for God&#039;s house, as so great that it even ate him up, it made him forget himself, Psa 69:9. Observe, 1. The disciples came to understand the meaning of what Christ did, by remembering the scriptures: They remembered now that it was written. Note, The word of God and the works of God do mutually explain and illustrate each other. Dark scriptures are expounded by their accomplishment in providence, and difficult providences are made easy by comparing them with the scriptures. See of what great use it is to the disciples of Christ to be ready and mighty in the scriptures, and to have their memories well stored with scripture truths, by which they will be furnished for every good work, 2. The scripture they remembered was very apposite: The zeal of thine house hath eaten me up. David was in this a type of Christ that he was zealous for God&#039;s house, Psa 132:2, Psa 132:3. What he did for it was with all his might; see Ch1 29:2. The latter part of that verse (Psa 69:9) is applied to Christ (Rom 15:3), as the former part of it here. All the graces that were to be found among the Old Testament saints were eminently in Christ, and particularly this of zeal for the house of God, and in them, as they were patterns to us, so they were types of him. Observe, (1.) Jesus Christ was zealously affected to the house of God, his church: he loved it, and was always jealous for its honour and welfare. (2.) This zeal did even eat him up; it made him humble himself, and spend himself, and expose himself. My zeal has consumed me, Psa 119:139. Zeal for the house of God forbids us to consult our own credit, ease, and safety, when they come in competition with our duty and Christ&#039;s service, and sometimes carries on our souls in our duty so far and so fast that our bodies cannot keep pace with them, and makes us as deaf as our Master was to those who suggested, Spare thyself. The grievances here redressed might seem but small, and such as should have been connived at; but such was Christ&#039;s zeal that he could not bear even those that sold and bought in the temple. Si ibi ebrios inveniret quid faceret Dominus! (saith St. Austin.) If he had found drunkards in the temple, how much more would he have been displeased!
2. Christ, having thus purged the temple, gave a sign to those who demanded it to prove his authority for so doing. Observe here,
(1.) Their demand of a sign: Then answered the Jews, that is the multitude of the people, with their leaders. Being Jews, they should rather have stood by him, and assisted him to vindicate the honour of their temple; but, instead of this, they objected against it. note, Those who apply themselves in good earnest to the work of reformation must expect to meet with opposition. When they could object nothing against the thing itself, they questioned his authority to do it: &quot;What sign showest thou unto us, to prove thyself authorized and commissioned to do these things?&quot; It was indeed a good work to purge the temple; but what had he to do to undertake it, who was in no office there? They looked upon it as an act of jurisdiction, and that he must prove himself a prophet, yea, more than a prophet. But was not the thing itself sign enough? His ability to drive so many from their posts, without opposition, was a proof of his authority; he that was armed with such a divine power was surely armed with a divine commission. What ailed these buyers and sellers, that they fled, that they were driven back? Surely it was at the presence of the Lord (Psa 114:5, Psa 114:7), no less a presence.
(2.) Christ&#039;s answer to this demand, Joh 2:19. He did not immediately work a miracle to convince them, but gave them a sign in something to come, the truth of which must appear by the event, according to Deu 18:21, Deu 18:22.
Now, [1.] The sign that he gives them is his own death and resurrection. He refers them to that which would be, First, His last sign. If they would not be convinced by what they saw and heard, let them wait. Secondly, The great sign to prove him to be the Messiah; for concerning him it was foretold that he should be bruised (Isa 53:5), cut off (Dan 9:26), and yet that he should not see corruption, Psa 16:10. These things were fulfilled in the blessed Jesus, and therefore truly he was the Son of God, and had authority in the temple, his Father&#039;s house.
[2.] He foretels his death and resurrection, not in plain terms, as he often did to his disciples, but in figurative expressions; as afterwards, when he gave this for a sign, he called it the sign of the prophet Jonas, so here, Destroy this temple, and in three days I will raise it up. Thus he spoke in parables to those who were willingly ignorant, that they might not perceive, Mat 13:13, Mat 13:14. Those that will not see shall not see. Nay, this figurative speech used here proved such a stumbling-block to them that it was produced in evidence against him at his trial to prove him a blasphemer. Mat 26:60, Mat 26:61. Had they humbly asked him the meaning of what he said, he would have told them, and it had been a savour of life unto life to them, but they were resolved to cavil, and it proved a savour of death unto death. They that would not be convinced were hardened, and the manner of expressing this prediction occasioned the accomplishment of the prediction itself. First, He foretels his death by the Jews&#039; malice, in these words, Destroy you this temple; that is, &quot;You will destroy it, I know you will. I will permit you to destroy it.&quot; Note, Christ, even at the beginning of his ministry, had a clear foresight of all his sufferings at the end of it, and yet went on cheerfully in it. It is good, at setting out, to expect the worst. Secondly, He foretels his resurrection by his own power: In three days I will raise it up. There were others that were raised, but Christ raised himself, resumed his own life.
[3.] He chose to express this by destroying and re-edifying the temple, First, Because he was now to justify himself in purging the temple, which they had profaned; as if he had said, &quot;You that defile one temple will destroy another; and I will prove my authority to purge what you have defiled by raising what you will destroy.&quot; The profaning of the temple is the destroying of it, and its reformation its resurrection. Secondly, Because the death of Christ was indeed the destruction of the Jewish temple, the procuring cause of it; and his resurrection was the raising up of another temple, the gospel church, Zac 6:12. The ruins of their place and nation (Joh 11:48) were the riches of the world. See Amo 9:11; Act 15:16.
(3.) Their cavil at this answer: &quot;Forty and six years was this temple in building, Joh 2:20. Temple work was always slow work, and canst thou make such quick work of it?&quot; Now here, [1.] They show some knowledge; they could tell how long the temple was in building. Dr. Lightfoot computes that it was just forty-six years from the founding of Zerubbabel&#039;s temple, in the second year of Cyrus, to the complete settlement of the temple service, in the 32nd year of Artaxerxes; and the same from Herod&#039;s beginning to build this temple, in the 18th year of his reign, to this very time, when the Jews said that this as just forty-six years: ōkodomēthē - hath this temple been built. [2.] They show more ignorance, First, Of the meaning of Christ&#039;s words. Note, Men often run into gross mistakes by understanding that literally which the scripture speaks figuratively. What abundance of mischief has been done by interpreting, This is my body, after a corporal and carnal manner! Secondly, Of the almighty power of Christ, as if he could do no more than another man. Had they known that this was he who built all things in six days they would not have made it such an absurdity that he should build a temple in three days.
(4.) A vindication of Christ&#039;s answer from their cavil. The difficulty is soon solved by explaining the terms: He spoke of the temple of his body, Joh 2:21. Though Christ had discovered a great respect for the temple, in purging it, yet he will have us know that the holiness of it, which he was so jealous for, was but typical, and leads us to the consideration of another temple of which that was but a shadow, the substance being Christ, Heb 9:9; Col 2:17. Some think that when he said, Destroy this temple, he pointed to his own body, or laid his hand upon it; however, it is certain that he spoke of the temple of his body. Note, The body of Christ is the true temple, of which that at Jerusalem was a type. [1.] Like the temple, it was built by immediate divine direction: &quot;A body hast thou prepared me,&quot; Ch1 28:19. [2.] Like the temple, it was a holy house; it is called that holy thing. [3.] It was, like the temple, the habitation of God&#039;s glory; there the eternal Word dwelt, the true shechinah. He is Emmanuel - God with us. [4.] The temple was the place and medium of intercourse between God and Israel: there God revealed himself to them; there they presented themselves and their services to him. Thus by Christ God speaks to us, and we speak to him. Worshippers looked towards that house, Kg1 8:30, Kg1 8:35. So we must worship God with an eye to Christ.
(5.) A reflection which the disciples made upon this, long after, inserted here, to illustrate the story (Joh 2:22): When he was risen from the dead, some years after, his disciples remembered that he had said this. We found them, Joh 2:17, remembering what had been written before of him, and here we find them remembering what they had heard from him. Note, The memories of Christ&#039;s disciples should be like the treasure of the good house-holder, furnished with things both new and old, Mat 13:52. Now observe,
[1.] When they remembered that saying: When he was risen from the dead. It seems, they did not at this time fully understand Christ&#039;s meaning, for they were as yet but babes in knowledge; but they laid up the saying in their hearts, and afterwards it became both intelligible and useful. Note, It is good to hear for the time to come, Isa 42:23. The juniors in years and profession should treasure up those truths of which at present they do not well understand either the meaning or the use, for they will be serviceable to them hereafter, when they come to greater proficiency. It was said of the scholars of Pythagoras that his precepts seemed to freeze in them till they were forty years old, and then they began to thaw; so this saying of Christ revived in the memories of his disciples when he was risen from the dead; and why the? First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, Joh 14:26. That very day that Christ rose form the dead he opened their understandings, Luk 24:45. Secondly, Because then this saying of Christ was fulfilled. When the temple of his body had been destroyed and was raised again, and that upon the third day, then they remembered this among other words which Christ had said to this purport. Note, It contributes much to the understanding of the scripture to observe the fulfilling of the scripture. The event will expound the prophecy.
[2.] What use they made of it: They believed the scripture, and the word that Jesus had said; their belief of these was confirmed and received fresh support and vigour. They were slow of heart to believe (Luk 24:25), but they were sure. The scripture and the word of Christ are here put together. not because they concur and exactly agree together, but because they mutually illustrate and strengthen each other. When the disciples saw both what they had read in the Old Testament, and what they had heard from Christ&#039;s own mouth, fulfilled in his death and resurrection, they were the more confirmed in their belief of both.</p>

<p>Having seen the church&#039;s struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have,
I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time (Act 6:1): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring.
1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.
2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa 9:3. When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hellenists, against the Hebrews - the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.
(2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband&#039;s children. See Ti1 5:4. But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury (Isa 1:17; Luk 18:3); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See Ti1 5:3. And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal - administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest.
II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe,
1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were.
(1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work (Act 6:2): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas - These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin - it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to (Ti1 4:15), which that he may do, he must not entangle himself in the affairs of this life (Ti2 2:4), no, not in the outward business of the house of God, Neh 11:16.
(2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais - to be deacons to the tables, Act 6:2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church&#039;s stock - must review, and pay, and keep accounts - must buy those things which they had need of against the feast (Joh 13:29), and attend to all those things which are necessary in ordine ad spiritualia - in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now,
[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; marturoumenous - men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel (Exo 18:21), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, Co1 12:8. Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.
[2.] The people must nominate the persons: &quot;Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in.&quot; They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice.
[3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want.
(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office (Act 6:4): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances - the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers - to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God&#039;s mouth to the people in the ministry of the word, and the people&#039;s mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God&#039;s grace can do all without our preaching, but our preaching can do nothing without God&#039;s grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power - those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world.
2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this (Plm 1:8), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, Act 6:5. It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it.
(1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men&#039;s hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for caeteris paribus - other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, Act 21:8. Compare Eph 4:11. And his preaching and baptizing (which we read of Act 8:12) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, Act 6:9, and Act 7:2. The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of (Rev 2:6, Rev 2:15), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, praeter uxores - All things are common among us, except our wives. - Apol. cap, 39.
(2.) The apostles appointed them to this work of serving tables for the present, Act 6:6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom - that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater (Heb 7:7); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.
III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, Act 6:7. 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another&#039;s credit, and the strengthening of one another&#039;s hands, to join at once in giving up their names to Christ: polis ochlos - a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, Co2 10:4, Co2 10:5. The gospel is said to be made known for the obedience of faith, Rom 16:26. Faith is an act of obedience, for this is God&#039;s commandment, that we believe, Jo1 3:23. (2.) They envinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.</p>