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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Joh_2:13-22
13The Passover of the Jews was near, and Jesus went up to Jerusalem. 14And He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables. 15And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; 16and to those who were selling the doves He said, "Take these things away; stop making My Father's house a place of business." 17His disciples remembered that it was written, "Zeal for Your house will consume me." 18The Jews then said to Him, "What sign do You show us as your authority for doing these things?" 19Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20The Jews then said, "It took forty-six years to build this temple, and will You raise it up in three days?" 21But He was speaking of the temple of His body. 22So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken.
Joh_2:13 "The Passover" This annual feast is described in Exodus 12 and Deu_16:1-6. This feast is the only means we have of dating Jesus' ministry. The Synoptic Gospels imply that Jesus ministered for only one year (i.e., one Passover mentioned). But John mentions three Passovers: (1) Joh_2:13; Joh_2:23; (2) Joh_6:4 and (3) Joh_11:55; Joh_12:1; Joh_13:1; Joh_18:28; Joh_18:39; Joh_19:14. There is also a possibility of a fourth in Joh_5:1. We do not know how long Jesus' active public ministry lasted, but John's Gospel suggests that it was at least three years and possibly four or even five.
John structured his Gospel around the Jewish feasts (Passover, Tabernacles, and Hanukkah, see Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, 2nd ed., pp. 135-139).
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▣ "and Jesus went up to Jerusalem" The Jews always spoke of Jerusalem in this theological sense more than in a geographical or topographical sense.
Joh_2:14 "in the temple" Herod the Great's (an Idumean who ruled Palestine from 37-4 b.c.) temple was divided into seven different courts. The outer court was the Court of the Gentiles, where the merchants had set up their shops in order to accommodate those who wanted to offer sacrifices and bring special offerings.
▣ "oxen and sheep and doves" People traveling from a long distance needed to purchase sacrificially acceptable animals. However, the family of the high priest controlled these shops and charged exorbitant prices for the animals. We also know that if people brought their own animals the priests would say they were disqualified because of some physical defect. Therefore, they had to purchase their animals from these dealers.
▣ "the money changers" There are two explanations of the need for these persons: (1) the only coin the temple would accept was a shekel. Since the Jewish shekel had long ceased to be coined, the temple accepted only the shekel from Tyre in Jesus' day or (2) no coin bearing the image of a Roman Emperor was allowed. There was, of course, a fee!
Joh_2:15 "He made a scourge out of cords, and drove them all out of the temple" This whip is only mentioned here. Jesus' anger can be clearly seen in this account. The place where YHWH could be known was no longer a place of worship and revelation! Anger in itself is not a sin! Paul's statement in Eph_4:26 is possibly related to this act. There are some things that should anger us.
Joh_2:16 "Take these things away" This is an emphatic aorist active imperative, "get these things out of here!"
▣ "'stop making My Father's house a place of business'" This is a present imperative with a negative particle which usually meant to stop an act already in process. The other Gospels (i.e., Mat_21:13; Mar_11:17; Luk_19:46) quote Isa_56:7 and Jer_7:11 at this point, however, in John these OT prophecies are not mentioned. This may be a possible allusion to the Messianic prophecy of Zec_14:21.
Joh_2:17 "His disciples remembered" This statement implies that even in the light of Jesus' ministry and the help of the Spirit, these men saw the spiritual truth of Jesus actions only later (cf. Joh_2:22; Joh_12:16; Joh_14:26).
▣ "that it was written" This is a perfect passive periphrastic which is literally "it stands written." It was a characteristic way to affirm the inspiration of the OT (cf. Joh_6:31; Joh_6:45; Joh_10:34; Joh_12:14; Joh_20:30). This is a quote from Psa_69:9 in the LXX. This Psalm, like Psalms 22, fits Jesus' crucifixion. Jesus' zeal for God and His true worship will lead to His death, which was the will of God (cf. Isa_53:4; Isa_53:10; Luk_22:22; Act_2:23; Act_3:18; Act_4:28).
Joh_2:18
NASB "What sign can You show us as your authority for doing these things"
NKJV "What sign do You show to us, since You do these things"
NRSV "What sign can you show us for doing this"
TEV "What miracle can you perform to show us that you have the right to do this"
NJB "What sign can you show us that you should act like this"
This was the central question the Jews had concerning Jesus. The Pharisees claimed His power came from the devil (cf. Joh_8:48-49; Joh_8:52; Joh_10:20). They were expecting the Messiah to do certain things in certain ways (i.e. like Moses). When He did not perform these specific acts, they began to wonder about Him (cf. Mar_11:28; Luk_20:2), as did even John the Baptist.
Joh_2:19 "'Destroy this temple and in three days I will raise it up'" The Greek word for Temple (hieron) in Joh_2:14-15 refers to the Temple area, while the term (naos) in Joh_2:19-21 refers to the inner sanctuary itself. There has been much discussion about this statement. Obviously in Mat_26:60 ff; Mar_14:57-59; Act_6:14 this is a reference to Jesus' crucifixion and resurrection. However, in this context, it must also relate somehow to the temple itself being destroyed in a.d. 70 by Titus (cf. Mat_24:1-2). These two statements are related to the truth that Jesus was setting up a new spiritual worship focused on Himself and not ancient Judaism (cf. Joh_4:21-24). Again, John uses a word in two senses!
Joh_2:20 "It took forty-six years to build this temple" Herod the Great expanded and remodeled the second temple (from Zerubbabal's days, cf. Haggai) to attempt to placate the Jews for his being an Idumaean. Josephus tells us that it was started in 20 or 19 b.c. If this is correct, it means that this particular incident occurred in the year 27-28 a.d. We also know that the work continued on the temple until 64 a.d. This temple had become the great Jewish hope (cf. Jeremiah 7). It will be replaced by Jesus Himself, the new Temple. In Joh_1:14, He is depicted as the tabernacle and now the temple! What shocking metaphors for a carpenter from Nazareth! God and mankind now meet and fellowship in Jesus!
Joh_2:21 "But He was speaking of the temple of His body" At the time Jesus spoke these words the disciples did not realize this (cf. Joh_2:17). Remember John is writing decades later.
Jesus knew why He came. There seem to be at least three purposes.
1. to reveal God
2. to model true humanity
3. to give His life a ransom for many
It is this last purpose that this verse addresses (cf. Mar_10:45; Joh_12:23; Joh_12:27; Joh_13:1-3; Joh_17:1).
Joh_2:22 "His disciples remembered that He said this" Often Jesus' words and acts were for the benefit of the disciples more than for the ones He was addressing. They did not always understand at the time.
▣ "they believed the Scripture" Although the text itself does not state which Scripture, possibly Psa_16:10 is the resurrection text that Jesus is alluding to (cf. Act_2:25-32; Act_13:33-35). This same text (or theological concept-resurrection) is mentioned in Joh_20:9.
NASB (UPDATED) TEXT: Joh_2:23-25
23Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. 24But Jesus, on His part, was not entrusting Himself to them, for He knew all men, 25and because He did not need anyone to testify concerning man, for He Himself knew what was in man.
Joh_2:23 "many believed in His name" The term "believed" is from the Greek term (pisteô) that can also be translated "believe," "faith," or "trust." The noun does not occur in the Gospel of John, but the verb is used often. In this context there is uncertainty as to the genuineness of the crowd's commitment to Jesus of Nazareth as the Messiah. Other examples of this superficial use of the term "believe" are in Joh_8:31-59 and Act_8:13; Act_8:18-24. True biblical faith is more than an initial response. It must be followed by a process of discipleship (cf. Mat_13:20-22; Mat_13:31-32).
Apparently these superficial believers were drawn to Jesus by His miracles (cf. Joh_2:11; Joh_7:31). Their purpose was to affirm Jesus' person and work. However, it must be noted that faith in the mighty works of Jesus was never adequate, persevering belief (cf. Joh_4:38; Joh_20:29). The object of faith must be Jesus, Himself. Miracles are not automatically a sign of God (cf. Mat_24:24; Rev_13:13; Rev_16:14; Rev_19:20). Jesus' works were meant to lead people to faith in Him (cf. Joh_2:23; Joh_6:14; Joh_7:31; Joh_10:42); often people saw the sign but refused to believe (cf. Joh_6:27; Joh_11:47; Joh_12:37).
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Joh_2:24-25 This is one sentence in Greek. The significant term "entrust" (lit. imperfect active indicative of "believe" negated) is used in this context to describe Jesus' actions and attitudes. It means much more than initial assent or emotional response. The sentence also asserts Jesus' knowledge of the fickleness and evil of the human heart (reflects God's knowledge, cf. Gen_6:11-13; Psa_14:1-3). The paragraph is illustrated by Nicodemus in chapter 3. Even "Mr. Religious" was unable by his own effort, knowledge, standing, or lineage to be accepted by God. Righteousness comes only through belief/faith/trust in Jesus (cf. Rom_1:16-17; Romans 4).
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