In further confirmation of the sense, here given to this transaction, it may be observed, that the relation of it is joined, or rather interwoven with that other of his cursing the barren fig-tree: which was plainly an emblem, and so is confessed to be, of the rejection of the Jews; just as that we have been considering is presumed to be, of the call of the Gentiles: these two things being closely connected in the order of God’s dispensations. Whence St. Paul speaks of the one, as the consequence of the other; of the fall of the Jews, as the riches of the world; and of the loss of the Jews, as the riches of the Gentiles[323]. Now, if we turn to St. Mark, we there find[324], that the fig-tree is cursed, as Jesus is coming from Bethany to Jerusalem—that, when he came to Jerusalem, he went into the temple, and drove out the money-changers, &c.—and that the next morning, when he and his disciples were returning the same way, as they passed by, they saw the fig tree dried up from the roots[325].
If then it be allowed, that Christ meant, by the sign of the blasted fig-tree (the story of which is so remarkably incorporated with that other of purging the temple), to express and predict the rejection of the Jews, how natural is it to suppose that, in purging the temple, he meant to express and predict, by another sign, the vocation of the Gentiles! Or, if there be still any doubt in the case, Christ’s own parable of the Vineyard (which follows close in the history[326]) will effectually remove it. For the application of this parable is made by Christ himself to BOTH these subjects[327]—What shall the Lord of the Vineyard do?—He shall come and destroy THOSE husbandmen, and shall give the Vineyard to OTHERS—That is, He shall reject the Jews, and admit the Gentiles: an interpretation, so clear and certain that the Jews themselves could not avoid seeing it; for they perceived that he had spoken this parable against them.
But I think it appears, from the conduct of the ruling Jews, on occasion of what had passed in the temple, that it was well understood for what general purpose, and under what character, Jesus had exhibited that extraordinary scene. For they presently come to him, and say, By what authority doest thou these things, and who gave thee this authority[328]? That this question relates to what things he had done in the temple, when he applied the scourge to the merchants, the context clearly shews; and is indeed beyond all doubt, since we find the same question put to him, and almost in the same words, when he had performed this act before, at the first Passover: Then answered the Jews, and said unto him, What sign shewest thou unto us, seeing thou doest these things[329]?
Now, if the Jews had seen this transaction in the light of an act of authority or of violence against the persons of the merchants, it neither agreed with their character, nor indeed with their principles, to put this question. The chief priests and elders of the people are the persons who interrogate Jesus in this manner[330]: and would they, who constantly laid wait for him, that they might accuse him[331], let slip so fair an opportunity of citing him before the magistrate, as a disturber of the public peace, and a violater of their civil rights and customs? Instead of taking this obvious advantage against him, they at once drop all the malice of their character, and only ask him, in the way of civil and almost friendly expostulation, By what authority he did these things. It is certain, they never had so specious a pretence, as this affair administered to them, of bringing a public accusation against him. Yet it seems never once to have entered into their thoughts. Nor can it be said, that they stood in awe of the people (as they sometimes did, when they were enough disposed to lay hands on him); for the people, in this case, when so free an attack was made on their privileges, as well as prejudices, would naturally be on their side.
But neither would their Principles suffer them to put this question. Jesus had, as they conceived, committed a flagrant act of injustice, in assaulting the persons of men, who were under the protection of the state: and they call upon him only for a sign, since he did these things. Is it credible that men, so attached, as they were, to their own laws and customs, should demand, or accept a sign, in such a juncture? Could all Paul’s miracles justify him, in their opinion, for not walking after their customs[332]? Or, would a sign from heaven, of how transcendant a nature soever, have absolved Jesus in their apprehension, from a crime, so palpably proved upon him? They would certainly have said, as they did say on another occasion, We have a Law, which forbids all offences of this sort; and by that Law, he ought to be tried and judged.
Thus, I think, the matter stands, if the Jews had regarded Jesus, in the light of a Criminal. On the other hand, if they saw him only in the light of a Prophet, of one who assumed that character, and had now, in the way of his office, employed this act to convey some important information to them, their conduct was very natural in demanding some proof of his being what he pretended to be: and that proof, could be no other than a sign, or miracle; which was the proper evidence of his being a person sent from God. This evidence, indeed, of his prophetic mission had already been given to the Jews, in the signs, or miracles, which he had wrought among them. But they wanted more than a general conviction of his being invested with the prophetic character. They were anxious to know by what authority he did THESE THINGS; in other words, what Commission he had, and how it came to be in his commission, to put the Jews and Gentiles on a level. A prophet he might be; but not a prophet, authorized to declare himself so roundly, as by this expressive act he had done, against the peculiar people of God, and in favour of the despised heathen. Of his commission to publish such a doctrine, as this, it was no ordinary sign that would satisfy them. They pressed him, therefore, for some sign, purposely and expressly wrought for this end; some sign, so extraordinary in itself, and so peculiarly adapted to the nature of the case, as to furnish an immediate and decisive answer to their demand, Who gave thee THIS authority?
This question our blessed Lord thought fit to elude (for reasons, which will, in part, appear in the progress of this discourse) at both the times, when it was proposed to him: once, by referring them to the authority of John the Baptist: and, again, by referring them (but in ænigmatic terms) to his own resurrection. Yet even the Baptist would have let them into some part of the secret, which they desired to penetrate; for, knowing the master-prejudice of his countrymen, he addressed them in these remarkable words—Think not to say within yourselves, We have Abraham for our Father: for I say unto you, God is able even of THESE STONES[333] to raise up children unto Abraham[334]. And then, for the miracle of his own resurrection, that would not only be the fullest proof of his prophetic mission, but would, at the same time, be the completion of what he was now signifying to them, by this prophetic act: for the spiritual kingdom of the Messiah, into which all the nations were to be admitted, was to take place from that event. Destroy, says he, this temple, [meaning, as we are told, the temple of his body] and in three days I will build it up[335]. So that, although Jesus refused to gratify his questioners by working instantly before them the sign, which they demanded: yet he refers them to such a sign, which would be wrought in due time, and to the very purpose of their inquiry; that is, it would be a sign, which should, both, demonstrate his prophetic commission to declare, by this significant act, the favour which God intended to confer on the Gentiles, and should, also, realize his declaration, or set before them the thing signified. Such is the force of that divine answer—Destroy this temple, and in three days I will build it up.
Where, by the way, we may, further, observe, that the symbolic language, in which he here predicts his resurrection, not being at all apprehended by the Jews, was afterwards made the foundation of a charge against him, as if he had entertained the criminal design of destroying the temple of Jerusalem[336]. How much more would his enemies have laid hold on this symbolic act, which he performed in the temple, in order to found a charge of sedition against him, if they had not conceived of him as acting in the character of a prophet only, and so had clearly comprehended, at least, the general scope and meaning of that act!
That it was taken in this light, I mean, of a prophetic action, by the very persons on whom this seeming outrage was committed, may be reasonably presumed, since they make no resistance to it, nor complain of any injury, done them by it: a conduct, very strange and unlikely, if the parties concerned had received any considerable damage: or if they conceived that any intended violence had been offered to them. It is plain, they considered the whole transaction, as a piece of scenery, or representation only; under the cover of which, Christ proposed, in the manner of the Eastern sages, and especially of the Jewish prophets, to convey some momentous information to them, and to impress it with much force and energy on their minds.
Nor can it be concluded from the narration of the Evangelists, that any thing more was intended by their master. They relate this adventure, simply as a matter of fact; and it could not well be related otherwise, for the information was given in the fact. They intermix, indeed, no explanation; because they probably saw not, any more than the generality of the by-standers, the specific information, it was meant to convey. They only saw, in general, that some information was the end and purpose of the act. The ruling Jews, who interrogated Jesus concerning this act, I have no doubt, saw or suspected, at least, the real drift of it. But, as Jesus could not be brought to explain himself by any direct answer, they were left to their own conclusions about it: and were content, we may suppose, to keep these conclusions to themselves: the rather, as the turn, which our Lord thought fit to give to this act, as if it respected only the honour of God’s house, put it out of their power to charge that other meaning, decisively, upon him.