And he said to those that sold the doves. The vendors of tethered or caged birds were as guilty of profanation as the rest. Some sentimental comments have gathered round this verse, as though the Lord were more tender in his treatment of the turtle doves than in that of the oxen or sheep.
But there would be no meaning in such a distinction. No other way of scattering the doves was so simple as to command their removal. At "the Ammergan Passion play," the doves are let loose, fly away over the heads of the audience, and disappear.
The lifting of the scourge, accompanied, doubtless, with words of solemn warning and command, said in effect what he now put into words. Take these things hence. Make not the house of my Father a house of merchandise.
In this act our Lord simply assumed the role of any and every Hebrew prophet. The Talmud enjoins the sanctity for which the Saviour pleads. He called the temple "my Father's house" (cf. Luke 2:49), and therefore claims especially to be the Son of God Most High.
The Eternal, the Holy One of Israel, stands in this mysterious relationship to him. He does not say, "our Father's house." When, however, alter the second cleansing of the temple, he spake of the temple, from which he finally withdrew (Matthew 23:38), he called it by no other name than "your house," "left unto you desolate."
Moreover, on that subsequent occasion, he used, in place of "house of merchandise," the bitter description, "den of robbers" (Matthew 21:13). This first act was reformatory of a gross abuse; the latter was judicial and condemnatory (see Hengstenberg, 'Christology' and 'Comm.
,' Zechariah 14:21; Zephaniah 1:11; Malachi 3:1). Archdeacon Watkins has wisely called attention to the contrast between this scene and sign and that given at Cana. Here we see how true it was that his hour had not yet come.