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Explanation for:
Matthew
21
:
23
And when he was come into the temple, there came to him, as he was teaching, the chief priests and ancients of the people, saying: By what authority dost thou these things? and who hath given thee this authority?
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In the meantime, the arrogant and self-important Jews, eager to disrupt the dialogue with the disciples, confronted Him with their inquiry, \\"By what authority do You perform these actions?\\" Unable to discredit Him through His miracles, they pointed to His actions within the temple where merchants operated. A similar inquiry arises in the Gospel of John, though it is phrased differently yet carries the same implication. There they question Him, \\"What sign do You show us that gives You authority for these things?\\" (John 2:18). In response, Christ challenged them by stating, \\"Destroy this temple, and in three days I will raise it up\\" (John 2:19), which caught them off guard and left them in a state of confusion. This indicates that the event recounted by John occurred early in Jesus’ ministry, when He had just begun performing miracles, while Matthew’s account describes a moment closer to the culmination of His mission. The underlying intention behind the Jews’ question was to ascertain whether He had received formal teaching or priestly ordination to wield such authority. Despite Jesus demonstrating no arrogance and simply promoting the proper order of the temple, the Jews, lacking any valid accusations against Him, faulted Him nonetheless. They hesitated to confront Him directly when He expelled the merchants, yet reproached Him later upon encountering Him.\\n\\nThe foundation of human salvation lies in reverence for God, and the essence of goodness within us arises from His commandments. However, the law devoid of reverence is ineffective, and reverence without the law is equally unfulfilling. The law serves as a foundation of obedience, where the fear of divine commands acts as the judge. Therefore, one who approaches both the law and the Divine Lawgiver with fear joins the ranks of the holy and becomes part of the righteous assembly, while one who approaches with pride, rejecting reverence, remains estranged from grace and righteousness. Those who come to divine regulations with a humble heart grow in faith and comprehension, learning true piety from the Source of all truth that proclaims, \\"Blessed are You, O Lord; teach me Your statutes\\" (Psalm 118:12). Hence, the holy and devoted individuals obtain understanding directly from the Truth, while adversaries of truth, or rather enemies of their own existence, prefer simplicity over arrogance and present themselves insolently to the righteous Teacher. Such was the approach of the Jews noted in the recently read Gospel. They approached Jesus—our Lord and King within the temple—without due reverence, not as servants addressing a Master, nor as disciples before a Teacher. Instead, they, followers of iniquity and unmasking their own corruption, sought to ensnare the embodiment of wisdom with their cunning. \\"The chief priests and elders approached Jesus in the temple and asked, 'By what authority are You doing these things?'\\" (Matt. 21:23). O heart devoid of fear! What audacity arises, what arrogance is displayed! Oh, the folly of the wicked! The creation challenges the Creator, and the Benefactor is subjected to inquiry; they demand answers from the Word of God, seeking authority from the very Source of autonomy. Should we not echo the wise reflection, \\"What is man that he should be proud, since he is but dust and ashes\\" (Sir. 10:9)? You dare question God, seeking accountability for His creations, instead of delving into the very essence of His works? Inquire earnestly—within the depths of your soul—into the nature of these actions, whether they stem from human invention or showcase divine authority unique to the Lord. Ask the laws of nature, and the limits of human governance; by what authority can the dead rise, if not by divine command? Who can cleanse lepers, expel diseases, and eradicate all afflictions of spirit and body with a single word? Then, who can give sight to the blind, God or man? Why do you not consider the nature of the works themselves, yet boldly question the one responsible for them, saying, \\"By what authority do You perform these deeds?\\" Again, I reiterate the words of those whose impudence drives them to question the Word of God, attempting to ensnare Him who knows all deceptions: \\"the Lord knows the thoughts of the wise, that they are futile\\" (1 Cor. 3:19). What power does human rhetoric hold before the Word of God, and how does deceit compare to immortal Wisdom? \\"By what authority do You perform these things?\\" Inquire of the healed paralytic how he stands upright; question the miracles, but do not seek to understand the source of miraculous power. The divine goodness remains silent to those whose inquiries are malicious, rendering them unworthy of a response. Thus, the Word of God, recognizing a deceitful and corrupt soul, leaves it devoid of grace, often neglecting to reveal truth to those who seek knowledge for malicious intent. The Jews frequently posed inquiries yet received no answers, for they asked with evil intentions. The silence of the Savior so troubled their souls that they collectively asked, \\"How long will You keep us in suspense? If You are the Christ, tell us plainly\\" (John 10:24). Yet He provided no answer, for they were unworthy of one: “I told you, and you do not believe; the works I do in My Father's name bear witness of Me\\" (John 10:25). He invited them to question His works rather than dispute His authority. When the Jews asked, \\"How long will You keep us in suspense? If You are the Christ, tell us plainly,\\" He did not remove their confusion, for they sought knowledge not to believe, but to condemn. But Caiaphas, the high priest, incensed by their deliberation, cried out, \\"I adjure You by the living God, tell us if You are the Christ, the Son of God\\" (Matthew 26:63). The Savior, teaching us to regard such pronouncements with reverence, responded in a manner that, while acknowledging the solemn oath, did not dispel the confusion. The high priest implored, \\"I adjure You by the living God, tell us: are You the Christ, the Son of God?\\" The Lord replied, “It is as you said” (Matt. 26:63-64). He upheld the sanctity of the oath by breaking His silence, yet He did not appease the malice of their inquiry. The Jews approached with malice and received no response—justly so, as deceitful thoughts separate humanity from God. He does not share His wisdom with those who malignantly question His wisdom, for \\"wisdom does not enter a wicked soul\\" (Prem. 1:4). While many who asked lacked understanding of their questions, there emerged a woman who approached with purity and sincere faith, untempted by the unfathomable might of God, but rather came to the Lord in simplicity, saying, \\"I know that the Messiah is coming, who is called Christ. When He comes, He will tell us all things\\" (John 4:25). To her, who cherished simplicity, the one who embodies wisdom replied, \\"I who speak to you am He\\" (John 4:26). She had not yet outright inquired, yet she intuitively understood; the fruit of her steadfast faith had already been harvested. The Holy One, who resides with the humble and pious, recognizes the simplicity of the one approaching and offers the gifts of wisdom; but when He encounters souls marked by wickedness, He withdraws His kindness and refrains from imparting His teaching. Listen to His words conveyed through Moses: \\"If you walk in My statutes and observe My commandments, I will come to you; but if you do not repent and oppose Me, I will come against you in fury\\" (Leviticus 26:23-24). He speaks this not because His justice changes, but because the truth does not flow readily to those who are cunning in their ways. \\"By what authority do You do this? And who granted you such authority?\\" Yet the Savior imparts wisdom to guide us: He teaches us not to answer every malicious inquiry posed by heretics, Jews, Gentiles, or any others disconnected from godliness. Some questions are simply unworthy of a response and must be met with equity; thus, Jesus said to them, \\"I will also ask you one question, and if you answer me, I will tell you by what authority I do these things\\" (Matthew 21:24-25). Behold the fountain of wisdom, dismantling falsehood with a question, see how the Word of God combats wickedness with righteous judgement, observing evil as it turns against itself. \\"Where did John's baptism come from? Was it from heaven or from man?\\" And they, deliberating among themselves, acknowledged, \\"If we say, 'From heaven,' He will ask us, 'Why did you not believe him?'\\" (Matthew 21:25). Evil recognizes its own demise; it sees that by the very means of its existence, it is also on the verge of destruction. Their disobedience to John made them hesitant to assert that his baptism was of divine origin, for fear of prompt rebuke. \\"If we say, 'Of man,' all the people will stone us\\" (Luke 20:6); the opinion of this righteous man would expose us to fierce condemnation, as \\"all hold John as a prophet\\" (Matt. 21:26). Thus, they refrained from revealing the truth that John's baptism was from God, having turned away from divine truth; yet they would not dare to lie because fear ruled over their shame—not that of God, but of men. Indeed, many devoid of the fear of God are often enslaved by the fear of humanity. They feared the crowds; what if they had instead feared God? The former invites divine favor, while the latter leads to ruin. \\"And they answered Jesus, 'We do not know'\\" (Matthew 21:27). Witness their deceitful intent hidden away; observe how malice reveals ignorance. Like a hidden echidna, or any other cunning creature, they creep out without full revelation, remaining cloaked in their wickedness. Thus, the Lord said to them, \\"Neither will I tell you by what authority I do these things\\" (Matt. 21:27). See how His silence reprimanded them for their inappropriate question, see how He did not gratify their malice, but struck at the heart of their schemes. (Num. 22:21-26). Just as Balaam’s donkey could not turn to the right or left, blocked by an angel, so too was the malice of the Jews constrained, afraid to acknowledge either the truth from the Savior or to embrace falsehood for fear of man. Therefore, we, beloved, who receive such guidance from the Lord, must not entertain every question from heretics. When a heretic maliciously inquires, dismiss their unwanted query with a righteous question. The heretic often poses questions like, \\"Do you know God?\\" If you reply, \\"I do know,\\" they will retort, insisting that you should understand what you honor. Yes, replies the faithful, since who would contend they are unaware of what they honor? They may then further ask, \\"Do you know the essence of God?\\" Should you say, \\"I do not know,\\" they will protest, claiming that you do not truly know that which you honor. Observe how insidious these words are; recognize the deceitful intentions of such serpentine adversaries. But we must remain undeterred. Know, dear friends, that there are different levels of knowledge. Someone may acknowledge God's existence without comprehending how He exists. In a similar manner, among humans, we possess various forms of knowing. For instance, I might know a person resides in a certain city, yet I do not know their occupation; another person may have a specific trade, but I am unaware of their origin. Hence, I possess partial knowledge and full ignorance simultaneously; overall knowledge of the whole does not discount partial understanding. It follows that I may know God exists, that He is good, immortal, incorruptible, boundless, incomprehensible, incorporeal, and unchanging. While I recognize these truths and honor Him for them, I do not grasp how He exists. I am not commanded to explore the nature of His existence but rather what He is. There is no greater teacher than the Apostle, who, with a resounding voice, instructs us: \\"It is necessary that he who comes to God must believe that He is\\" and that \\"He rewards those who diligently seek Him\\" (Hebrews 11:6). Thus, I honor what I know, having been instructed to believe rather than investigate the divine being. Remember, heretic, your confession made at the hidden and reverent sacrament. When you approached baptism, did you question or examine, or did you believe? You came under different conditions, with a faith that accepted grace, yet if afterward you turn to doubt and induce inquiry outside of sacraments, you break your previous commitment. \\n\\nAmidst all this, let us observe what the adversary has to say. It is not without merit that God provides us discernment. It is necessary to know faith through reason, ensuring that godly doctrine is not left without scrutiny. Good, indeed! However, the divine teachings and standards handed down to us must guide our inquiries. You, however, transgress divine guidelines, distorting truths, preferring to follow erroneous judgments rather than submitting to faith, acting as if you understand all that is visible. Explain, then, the origin of the heavens; how did they come to be from emptiness, in their vastness, unsupported? How do they stand, which force supports them, and on what foundation are they set? How does their beauty remain undisturbed and harmony unchanged over time? Show me the pillars that uphold them; reveal the foundations that bear such weight. Yet, why discuss the heavens without similarly contemplating the earth, the very soil beneath our feet? First explain the structure of the earth. I accept that it rests on water (Psalms 23:2), and you acknowledge this as well. But elucidate how it is established upon the waters; do not merely parrot the texts but provide a thorough explanation—how do mountains and valleys rest upon waters? Explain how the sea, which rages and rises, submits to boundaries laid down by its Creator. Expound upon why one earth produces varied growths—why some roots are bitter, and others sweet, and how this diversity arises from the same nurturing rain. While we ponder such mysteries, we possess the true understanding of perplexity through faith. The blessed David hymns: \\"The word of the Lord is upright, and all His works are faithful\\" (Psalm 32:4). Works cannot be understood without faith; one cannot grasp the divine without believing. \\"The Word of the Lord is right,\\" affirming that all His works emanate from His truth. Rather than veering towards adversaries, let us turn to the firm and sound doctrine of faith, shining with that very truth. Remarkably, there is no one more reliable in the Old Testament than Moses, nor in the New Testament more astute than Paul. Review the principles in the Old Testament, and you will observe none greater than Moses, to whom God said: \\"I know you by name, and you have found grace in My sight\\" (Ex. 33:12). No figure is more complete in the New Covenant than Paul, the \\"chosen vessel\\" (Acts 9:15), where Christ spoke through him. You cannot surpass Moses and Paul. What did Moses receive—a comprehension of God's essence or a pivotal vision of His glory? Moses desired to behold God as a man devoted to God, and in his quest, he did not seek the impossible. He demonstrated this desire through his pleas to God. What did he inquire? \\"If I have found grace in Your sight, show me Your way, that I may know You and find favor in Your sight\\" (Ex. 33:13). He mirrored Philip, who said, \\"Lord, show us the Father, and it is enough for us\\" (John 14:8). Moses beseeches God, \\"Reveal Yourself to me that I may know You and find favor with You.\\" He glimpsed God during significant moments: at the cup, on Mount Sinai, and at various sites of divine manifestation. Yet Moses' desire was to perceive God's true image; he speculated humanly about the Prime Power. God, responding to His devoted servant’s desire, humbles this yearning for the unattainable, remarking, \\"No one can see My face and live\\" (Ex. 33:20). The willful cannot encompass the desired; mortal vision cannot behold immortal essence. Why, O Lord, do You withhold comfort from this longing, denying a glimpse—however fleeting—of what is sought? \\"I will put you in the cleft of the rock and cover you with My hand until I pass by; then you shall see My back, but My face shall not be seen\\" (Ex. 33:22-23). He did not say, \\"when I pass,\\" but speaks of \\"My glory\\" (Ex. 33:22), for witnessing glory as it passes is not the same as seeing the being itself. Moses beheld only the glory and not the entirety; only the \\"back,\\" yet this is not to imply that divine nature is limited to the rear or front—it is simple and singular—but rather that God reveals Himself in a manner proportionate to the strength of those graced to see Him. Moses attained to this divine glory, without surpassing it, yet you, heretic, presume to transcend, daring to probe the essence of God? Let us also consider blessed Paul. In the New Testament, when contemplating the profound intricacies of God's plan, he expressed this awe-inspiring statement: \\"Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! For who has known the mind of the Lord? Or who has been His counselor?\\" (Rom. 11:33-34). Observe how, upon reaching the greatness of God, he does not exceed it. But what about humanity? Look towards the heavens and query, \\"What can you declare about God?” The heavens remain silent regarding what exceeds their understanding. If you question them, they respond through Jeremiah: \\"Be astonished, O heavens, at this, and be horribly afraid\\" (Jeremiah 2:12). The expanse recoils at the inquiry into the divine nature. Blessed David reinforces this hesitance, proclaiming, \\"The heavens declare the glory of God, but do not explain His essence or nature\\" (Psalms 18:2). It is not God's substance but rather His glory that they proclaim. Do not assume that the primitive forces comprehend more. Ask the angels; conversing with higher powers serves as remedy against impudence. Question the angels, whether you observe them rejoicing or singing. Inquire what new insight they bring forth? They will respond through the Gospels: \\"Glory to God in the highest, and on earth peace, goodwill toward men\\" (Luke 2:14). The angels, by visiting the earth, do not breach the enclosure of glory, while heretics recklessly do so. Are there not other tiered celestial beings than angels? What of the archangels—the elite of creation? Inquire of the cherubim—\\"He who sits upon the cherubim,\\" (Psalms 79:2). Query them, this \\"throne resembling sapphire,\\" which bears \\"the likeness of a man\\" (Ezek. 1:26). From the cherubim arises a voice akin to rushing waters, proclaiming, \\"Blessed be the glory of the Lord from His place\\" (Ezek. 1:24). \\n\\nObserve the reverence of the cherubim; they have attained to God’s glory without transgressing it. \\"Blessed be the glory of the Lord.\\" Moreover, \\"from His place,\\" emphasizing that this glory also resides in heavenly spaces, elevated above the highest ranks of celestial and invisible powers. They utter not from proximity but from a profound distance regarding divine grandeur. \\"Blessed be the glory of the Lord from His place,\\" illustrating that the divine being does not possess a place in confinement, as He is omnipresent, but they reference God’s dignity. Have you discerned the cherubim's proclamation? \\"Blessed be the glory of the Lord,\\" with nothing further affirmed. You are to abide in proximity, recognizing the declarations of God, for \\"the Seraphim stood around Him\\" (Isaiah 6:2). What can you convey? Do not hesitate: \\"Though we possess exalted dignity, we recognize the limitations of our nature; we dare not exceed the boundaries of understanding; we do not scrutinize the Creator, nor test the One who has dignified us. We uphold that the incomprehensible presence does not yield to examination, nor falls under judgement; for the glory of the worshiped transcends angels, the highest intellect, and every heavenly force; hence we do not transgress. The cherubim, too, respect these borders, reverently singing, 'Holy, Holy, Holy is the Lord of hosts; the whole earth is full of His glory’\\" (Is. 6:3). Will not Paul and Moses discredit you, reverberating the chorus of heavenly glory through their witness? Yet if the heavens cannot sway your belief, may the angels reach you. If even they fail, tremble before the cherubim. Are you so bold as to presume to rise above them? Let the seraphim enlighten you. If you shun both earthly and sacred boundaries, escape from divine vigilance; you cannot strive to investigate God while professing faith. How dreadfully audacious it is to scrutinize the nature of God! When probing God's works, He considers you unworthy of His presence, casting you away for daring the impossible. Moses, that mighty mediator of God—who parted seas, summoned manna from heaven—found himself subject to everlasting rebuke for attempting to apply human reason to divine command. He reproached the people exclaiming, \\"O you rebels, must we bring water for you from this rock?\\" What decreed punishment did God bestow? \\"Because you did not believe in Me, to sanctify Me in the eyes of the people, you shall not bring this assembly into the land\\" (Num. 20:10, 12). Take heed of this. \\"Because you did not believe in Me\\" reveals the essence of belief in God's omnipotence. Disbelieving leads to tragedy—questioning what He does and discounting divine action. David absolves Moses of any soul sin yet attributes to him the sins of his tongue (Psalm 105:32-33). The righteous stumble with their words, while the wicked carry inward separation from God, seeming close in speech: \\"This people honors Me with their lips, yet their hearts are far from Me\\" (Isaiah 29:13). In contrast, the devout maintain devoted hearts while occasionally failing with their words. Thus, David justifies Moses as he suffered due to their misconduct, not his own. Reflect on the blasphemous concepts spun by those within the sordid temple. Where is the merit in referring to unborn and born? Where are these convoluted ideas originating? Distortion of the spirit's truth makes way for devilish phrases. If you wrestle with such thoughts, consider: why do you elevate Paul as a mentor? If you entertain such inquiries, why boast of following Peter? Abandon faith, embrace doubt. But you assert: \\"I do not stray from the Scriptures\\"; do not let it be so. You are adversarial rather than a disciple and have metamorphosed into a judge of the truth. Yet explain based on logical thought: How did the Savior pass through locked doors? Why engage in further discourse? Such discussions often ensnare both speaker and listener. I do not inquire how the immortal nature begets the Son or the manner of His birth. I demand clarity on His intercession.\\n\\nSay then: How did the Savior enter with a body through closed doors? The nature of the body dismisses what the Gospel claims. If I align with faith, it is assuredly true. How did He access the room with shut doors? He was not an immaterial being passing through; rather He bore a body alongside His incorporeal essence; the Savior possessed this human form. The disciples, perceiving the miracle beyond body nature, initially thought He was a specter. Yet He reassured them, saying, \\"Look at My hands and My feet, it is I Myself; touch Me and see; for a spirit does not have flesh and bones as you see I have\\" (Luke 24:39). How did He come in? Did the wood yield like air, or was His body altered to traverse the solid timbers? You cannot answer me, nor can I provide the explanation; the Scriptures have not laid down specifics about this. I do not seek answers but accept what has been declared, though I am perplexed. That He entered, I believe, but how, is not for me to probe. Do not think that He merely entered in the typical fashion. The Gospel does not specify that He entered as the doors opened or disintegrated, but states clearly: \\"though the doors were shut\\" (John 20:26); it related the event but remained silent on its method. Peter left prison with the gates opened for him, as recounted: \\"they came to the iron gate that led to the city, which opened by itself\\" (Acts 12:10); this emphasizes that the gates themselves did not actively welcome Peter, as his body was of the human realm. Nevertheless, the body of Christ, while human in kinship to us, was divine through its union with the Word of God and its extraordinary conception by the Virgin. How did He cross through? How ascend through the closed heavens? Oh, the folly of those who presume to investigate! Oh, the piety of those who trust completely! Yet others often object: They claim faith cannot always be depended upon, asserting it might lead to a fall; consequently, it should not be believed without examination, but rather necessitating careful scrutiny. Those who dispute toil under the influence of philosophers alike, for both derive their origins from the same deceiver; these are mere treacheries of evil spirits. Thus, some dissenters claim unreasoned faith proves dangerous; if it is not underpinned by logical exploration, it will bear no benefit to the believer. Consider the original error of the first man; did he not fall from having been convinced by faith? Reflect on the words of the cunning serpent, who insisted, \\"In the day you eat of it your eyes will be opened, and you will be like gods, knowing good and evil\\" (Gen. 3:5). He trusted the serpent and perished through that trust. This, claim the adversaries of truth—the champions of unrighteousness. They appear unaware of genuine faith's true nature or the depths of their assertions. We do not maintain that anyone who believes all things is truly a believer; rather, a genuine believer is one who believes God. Have you established that the first man fell by adhering to God’s belief? No, he fell believing the devil; he was destroyed for not trusting God. Why then twist the narrative? Heed the prophet who proclaims, \\"Hear this, you heads of Jacob, and you rulers of Israel, who despise justice and pervert all equity\\" (Micah 3:9). Hence, it must be propounded that disbelief initiates evil. Had he heeded God’s warning, \\"In the day you eat of it you shall surely die\\" (Gen. 2:17), he would not have fallen. Do not disparage the name of faith. It is not simply a matter of believing anything; only he who truly believes God qualifies as a believer. Cast aside inquiry, grasp faith. Faith illuminates, sanctifies, and makes one worthy of the Holy Spirit. \\"Stephen,\\" according to Scripture, \\"was full of faith and power\\" (Acts 6:8). Had faith not illuminated his endeavors first, the resultant power would have remained unseen in this holy man. Where faith prevails, strength manifests; where disbelief exists, weakness thrives. Faith marks the beginnings of goodness; faith serves as the source of all that is righteous. Let us embrace this weapon of salvation. Why roam aimlessly through shallow understandings yet distance ourselves from the veracity? Why engage in inquiries about what even angelic beings would dare not investigate—what do I assert regarding angels? —even demons shun such scrutiny! Will you not choose to follow Peter? Will you stand against Paul and turn away from the angels, cherubim, and seraphim? Learn, then, from the demons themselves! When they encountered the Savior, they declared, \\"What have You to do with us, Jesus, Son of God?\\" (Matthew 8:29). The demons recognize Him as the Son of God, and you, heretic, cast accusation? The demons affirm His equality to God, and you attempt to establish disparity? What shall I assert in response to the heretic, when the Lord Himself states, \\"This is eternal life, that they may know You, the only true God\\" (John 17:3)? He declared \\"one,\\" affirming the singular existence of God the Father. Shall you be entangled by the mere utterance of \\"one,\\" clinging solely to that phrasing? Pay attention to the essence of what is conveyed: God spoke through the prophet, \\"I am the first and I am the last; besides Me there is no God... Who has proclaimed this from ancient times? Who has predicted it? Is it not I, the Lord? And there is no other God nor any saving deity beyond Me. Call to Me, and you shall be saved, all you ends of the earth; for I am God, and there is none other. By My own name I have sworn, an immutable proclamation from My mouth, that every knee will bow before Me, every tongue will swear loyalty\\" (Isaiah 44:6; 45:21-23). \\"I am the first,\\" says He, \\"and I am the last;\\" and He adds, \\"besides Me there is no God.\\" Witness how He emphasizes the singularity of His nature, unhindered by any other. Thus, God declares, \\"I am the first and the last; there is no God besides Me;\\" and likewise, through the prophet, \\"He alone stretched out the heavens\\" (Isaiah 44:24). Take note of the word \\"one,\\" for you refer to \\"the one true God... one who spread out the heavens.\\" Here He asserts, \\"By Me I swear.\\" Contemplate the authority and power of Him who declares, \\"There is no God besides Me,\\" and again, \\"I am the first, and I am the last;\\" and again, \\"By Me I swear,\\" confirming He is without a superior. Hence the Apostle indicates, \\"God, willing to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath\\" (Heb. 6:13). He who says, \\"I swear by Myself: My pronouncements are immutable,\\" possesses no greater. For what do you affirm? \\"Every knee will bow to Me; every tongue shall swear allegiance to Me\\" (Isaiah 45:23). Who utters such words, heretic? Is it the Father or the Son? To those who believe and to each faithful one, the dignity of the Father reflects the dignity of the Son. Understand another truth: much of what we pronounce serves to refute rather than teach. For me, and for each believer, the dogma of godliness stands firm; where the Father is represented, there also the Son and the Holy Spirit are understood. Where the Son speaks, the authority of the Father reigns; where the Spirit acts, the Father operates also. The glory of the Holy Trinity remains unified; the doctrine of truth stands undivided. But do not attribute the ruling to just one.\\n\\nThis I express to counter the adversary who might again argue, \\"Observe how he implies that all falls to the Son here, suggesting the Son speaks, and thus attributing this prophecy to the Son alone, distancing it from the Father.\\" For me, the regulation of faith remains resolute. We are engaged in discourse; I contend that the Son speaks, and in doing so, persuade you alongside me that where the Father speaks, the Son proclaims, and the Holy Spirit bears witness. \\"I am the first and I am the last; beside Me, there is no God: ...by Me, I swear: ...before Me, every knee shall bow\\"—this passage speaks of the true God, Paul applies it to Christ. Where is this noted? In his letter to the Romans, he proclaims, \\"But why do you judge your brother? Why do you set him at naught?\\" What is the basis for your condemnation? \\"For we shall all stand before the judgment seat of Christ. For it is written, 'As I live,' says the Lord, 'Every knee shall bow to Me, and every tongue shall confess to God'\\" (Rom. 14:10-11). This is the one who asserts, \\"I am the first and I am the last; besides Me there is no God: ...by Me, I swear: ...before Me, every knee shall bow.\\" Now, if Paul associates this prophecy with Christ, and if the one speaking through the prophet is Christ, and if He declares, \\"Am I not the Lord? There is no other God besides Me,\\" does He deny the deity of the Father? No, He does not; He does not deny it, for their glories are inseparable. This shows clearly that when the Son proclaims, \\"I am the first and the last,\\" He does not dismiss the Father, nor when He speaks of the Father as stating \\"that we may know the true God\\" (1 John 5:20) does He disdain His divine nature. Not only does this convey sound doctrine, but it also reveals the true God through the same testimony, for He adds: \\"and every tongue shall confess\\" that He is the true God. Thus, the one who says, \\"I am the first and the last,\\" indeed refers to the Son. Therefore, I ask, why engage in quarrels over words when therein lies the harmonious truth? Learn, I beseech you, for what purpose He states \\"confess the true God\\" and do not squabble. The Savior is the teacher of the universe, the rectifier of all creation, restoring what has fallen, reacquiring what was lost, and renewing all that is decayed. Knowing that His word is destined to reverberate through all heavenly realms to correct pagan errors and reprove Jewish disbelief, He articulates in a dual declaration—a proclamation directed both at confirming the existence of \\"the one true God\\" and rebuking the multitude of false deities, while asserting \\"that we may be in His true Son Jesus Christ\\" (1 John 5:20) to reprove those who reject His foundational work. He declares \\"the one true God,\\" not distancing Himself from divinity but dismantling the instruments of distortion. You are to be convinced, dear friend, of His singular identity as the one true God."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"They approached Him and inquired, \\"By what authority do You perform these actions?\\" This occurred while He was instructing and proclaiming to the multitude. If He was teaching, why refer to teaching as doing? It is undoubtedly because He validated the veracity of His message through the evidence of His deeds, as He stated: \\"If you do not believe Me, believe in the works\\" (cf. John 10:38). \\"By what authority do You engage in this?\\" they pressed Him, much like investigators."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In essence, they construct the same accusation as before, asserting that He casts out demons by Beelzebub, the ruler of demons. When they question, By what authority do You perform these acts? they show skepticism towards God's authority, insinuating that the devil is the source of His actions. They further question, Who has granted You such power? thereby denying the Son of God outright, believing that His miracles arise not from His own power, but from another's."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Previously, the Pharisees had witnessed numerous acts that could certainly be described as astonishing miracles, yet now they were deeply troubled and questioned Jesus about the authority by which He performed these deeds. The profound mystery of what lies ahead is intertwined with the occurrences they were observing. This compels them to seek answers, for within this situation lies the essence of all peril. The Lord responds, stating He would disclose the source of His authority, provided they first clarify whether they believed John the Baptist originated from heaven or was merely a man. They were hesitant, considering the implications of their response. If they confessed that he was from heaven, they would be held accountable for not recognizing the truth of the heavenly witness. Conversely, they feared declaring that John was only a man, as the crowds revered him as a prophet. Thus, they answered that they could not say (although they truly understood he came from heaven), refusing to commit to the truth due to their fear of accountability. In doing so, they inadvertently revealed their true nature, even while their aim was to deceive: their lack of faith blinded them to the heavenly origin of John's baptism. They were also incapable of asserting that John was merely a man, for he was not."},{"author-name":"John Damascene","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88f1652142a026a0c6d53_John%20Damascene.png","category":"Holy Fathers and Teachers","century":8,"exegesis-text":"In order to clarify the parable further, our Lord enters His Father’s house and, upon arriving in the temple, He encounters evildoers—religious leaders occupying Moses' seat—hypocrites resembling wolves in sheep's clothing. These are the ones, much like the fruitless fig tree, who bear no good fruit but only present themselves with superficial appearances. Observe the severity of their inquiry: By what authority are you carrying out these actions? And who grants you this authority? (Matthew 21:23). Can you recognize the emptiness of those who lack faith? Rather than acknowledging Him as the Good Teacher who resurrected Lazarus, the man entombed for four days, who enabled the lame to walk, gave sight to the blind, mended the brokenhearted, healed various sicknesses, cast out demons, and revealed the path to salvation, they question Him saying: By what authority do you do these things?"},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Unable to discredit the miracles, they object to the removal of the merchants from the temple, questioning, \\"By what authority are You doing these things?\\" They challenge what we did not prohibit. And who granted You the right to drive them out, considering You were not given any authority over the temple? Indeed, He performed a righteous act in purifying the temple; yet, it is often jealousy that criticizes what is good."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The religious leaders, envious of His power, with which He expelled the merchants from the temple, approached Him with their inquiry: ‘Who are You to drive out the merchants from the temple? Did You act by the authority of a priest? Yet You are not a priest. Or do You perform the role of a king? But You are not a king. Even if You were a king, such an act would still be beyond Your right, as kings have no dominion within the temple. If He were to respond, ‘I do this by my own authority,’ they could accuse Him of insurrection for assuming unwarranted power; but if He replied, ‘I do this by the authority bestowed upon me by God,’ they would lead the crowd away from recognizing Him as divine, revealing before them that He was not God and that He acted merely as a servant under God's mandate."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The triumphant arrival of the Lord Jesus in Jerusalem left the chief priests and scribes in a state of alarm. Not long before, they had resolved to put Him to death and had instructed that anyone who was aware of Jesus' whereabouts should inform them immediately. Yet, to their astonishment, Jesus, whom they had condemned, entered the city in a majestic way. This act served as a stark rebuke to them, as He expelled the merchants and money changers from the temple, demonstrating their lack of reverence for God's house. Clearly, He was beginning to fulfill His role as the Messiah. Faced with this situation, they contemplated apprehending Him and bringing Him to trial, knowing He was surrounded by throngs of devoted followers who might react with unrest. They had previously discussed capturing Jesus and executing Him, but decided against it on a feast day to avoid inciting public outrage (Matthew 26:5). Instead, they arranged for a delegation to approach Him on behalf of the entire Sanhedrin, intending to publicly question Him about His actions and intentions. Their goal was to entrap Jesus, believing He would vindicate His behavior by asserting His divine rights and proclaiming Himself as the Messiah, making it easier for them to bring accusations before the Roman authorities. This scheme was thoroughly thought out and appeared both plausible and lawful. It was widely accepted that the Sanhedrin had the authority to evaluate the prophets and determine their validity. Thus, they posed their inquiries directly before the masses, leaving it open for the Master to substantiate His divine claim if He could. The most esteemed priests, referred to even as bishops by the Evangelist, were selected from among the Sanhedrin, likely because they held prominent positions among either the priests or the elders of the people, along with learned scribes (Luke 1:5). Naturally, this delegation garnered the attention of the gathered crowd that filled the temple’s courtyards, respectfully parting as these significant figures passed through. The assembly represented not only the Sanhedrin but also the entirety of Judah before the Lord through these chosen leaders. Even the Lord's disciples could hardly remain indifferent to this delegation; they hoped that the Sanhedrin would acknowledge their Divine Master as the Messiah, just as they, His followers, did. Such recognition would eliminate any threat posed by the Sanhedrin toward both Him and His disciples. Thus, on the day following the Lord's grand entrance into Jerusalem, when Jesus Christ arrived at the temple, entering one of its expansive porticoes, where large crowds often gathered, He began to teach. As He engaged with the people, the foremost leaders—representatives of the highest Jewish council, along with the elders and scribes—approached Him with formal inquiries, demanding to know by what authority He acted: “By what power, whether divine or human, did you do this? You take the title of Son of David from the people, you enter Jerusalem in a royal manner, you expel the merchants from the temple without our permission, and teach the people here without our consent... And who granted you this authority?” Did He receive it directly from God, or was He commissioned by someone else in communion with God, similar to how Jeremiah authorized his disciple Baruch? (Jeremiah 36:4-6; Jeremiah 43:2-3; Jeremiah 45:1-4). They demanded clarity regarding His divine election. The meticulous nature of their question indicated that the scribes had contemplated this inquiry for quite some time. They reasoned that if He claimed to act on His own authority, they could label Him a fraud; if He attributed His actions to divine authority, they could then challenge Him to provide proof of His divine mission, and, failing that, accuse Him of blasphemy. St. Chrysostom notes that although Christ demonstrated humility and merely sought to restore order in the temple, the Jews had no genuine arguments against Him, so they sought to criticize Him nonetheless. However, because of the miracles He performed the previous day in the temple, they hesitated to confront Him immediately after driving out the vendors. Instead, they expressed their grievances only after observing Him. There is no doubt that the gathered crowd awaited, with great anticipation, to hear the esteemed Teacher of wonders respond to these questions. The Lord listened carefully but refrained from giving a direct answer. He implied that had they truly sought to understand His authority with sincerity, they would have recognized it long ago without needing to question Him."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The news of the recent removal of merchants from the Temple reached the Sanhedrin. Once the members had regained some composure from their earlier discomfort, they approached the Temple to question the preacher, asking, \\"By what authority are you acting? Who granted you this authority?\\" With these inquiries, they intended to provoke him into making a statement that would, as in previous instances, provide them with reason to accuse him of blasphemy and justify his stoning."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"To the temple\\": to a section of the temple where crowds often assembled, particularly during feast days. The inquiry regarding authority pertains first to the essence of that authority and second to the individual who bestowed it. Jesus was not from a priestly descent with the right to govern in the temple, prompting the chief priests and elders to question Him, ‘Have you received a teaching pulpit, or have you been ordained a priest, that you demonstrate such authority?’ He possessed the authority of the Son of God, along with that of a prophet and miracle worker; however, the Jewish leaders failed to recognize Him as the Son of God and prophet, attributing His miracles to Beelzebub. Hence, they cleverly inquired about the source of His authority, specifically concerning His act of driving the merchants from the temple: ‘by what authority’ does He perform this—divine or human? They likely aimed to trap Him in His response, so that if He claimed divine backing, they could accuse Him of blasphemy for assuming authority not rightfully His, and if He asserted His own authority, they might accuse Him of transgressing and acting whimsically."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"When Jesus arrived in Jerusalem and made His way to the temple, a delegation from the Sanhedrin, comprising the chief priests, scribes, and elders of the community, approached Him. The question posed by the Pharisees was, \\"Who granted Him the authority to act in this manner?\\" The prevailing view held that the Sanhedrin had the mandate to investigate prophets and offer their judgments. An inquiry regarding the Galilean prophet Jesus had yet to take place, and the populace anticipated its repercussions since this prophet proclaimed Himself as the Son of God, thus signifying the Messiah. Following the surge of enthusiasm during Jesus' triumphant entry into Jerusalem, many believed that He would announce His kingship over Israel, heralding the long-awaited reign of the Jews over the entire world. However, to everyone's astonishment, He did not make such a proclamation but instead departed on foot with His twelve disciples to Bethany that same evening. Uncertainty began to infiltrate the hearts of many. Consequently, the planned trial of Jesus by the Sanhedrin was partially fueled by the expectations of the people. It remains unclear whether the delegation was sent from the Sanhedrin or if the council was nearly present in its entirety. However, given the significant mission of those who approached Jesus, it may be presumed that it was indeed a substantial portion of the Sanhedrin, rather than merely a delegation. The entrance of the Sanhedrin into the temple, where Jesus was already present, drew a large crowd. The members of the High Council entered the temple and promptly initiated their inquiries: \\"Tell us, by what authority are You doing these things? (Mark 11:28).\\" Who permitted You to enter Jerusalem in this grand manner, to accept the title of Son of David from the people, to drive out merchants from the temple, and to perform healings? Who granted You this authority? If the members of the Sanhedrin had diligently scrutinized everything they understood about Jesus (and they were well aware, continually observing Him), they would have acknowledged His authority long ago and recognized Him as the Messiah. Yet their impartiality was absent. Fearful for their influence over the people and the privileges it bestowed, they were willing to eliminate anyone, including the Messiah, who posed a threat to their power."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord Jesus Christ's grand entrance into Jerusalem and the subsequent ousting of merchants from the temple left His adversaries in utter disarray. The members of the Sanhedrin, the highest Jewish council with authority over religious matters, had recently conspired to put the Savior to death and issued orders that anyone who knew His location should report it (John 11:53, 57). Yet, the one they had condemned reemerged as the Messiah, garnering the people's reverence and taking on the rightful governance within God's house. Given the large crowds surrounding the Divine Teacher, any attempt to seize Him or bring Him to trial seemed unwise and premature. As a result, they postponed their murderous plot. When the Lord entered the temple to teach, they approached Him with the question, \\"Tell us, by what authority do you do these things, and who gave you this authority to do them?\\" This clever inquiry was designed, as the commentator notes, \\"to entrap Him\\" (Bl. Theophylact). The questioners likely anticipated that He would openly proclaim Himself as the Messiah, which would have been enough to label Him a dangerous insurgent in the eyes of the Roman authorities and a divine adversary to the people. Later events demonstrated that they expected to succeed with such a deceitful scheme (Matt. 26:65, 66; Luke 23:2, 5)."}]}
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