Jesus answered them, “Destroy this temple, and in three days I will raise it up.”  John 2:19

John 2:12–25 – That You May Believe
Twentieth Sunday in Ordinary Time: Life in the Spirit  – October 6, 2024 (am)    

After his Prologue and his telling of the first week of Jesus’ public ministry, John jumped into his Gospel account with one of Jesus’ clearest and most profound expressions of His authority and mission (13-16), the clearing of the temple. This was one of my favorite stories of Jesus when I was a child (I still remember the picture in my Children’s Bible). The attraction for me was not so much all the conflict and disruption as the fact that it showed a different side of Jesus than I usually saw. It filled out my understanding of Him. There are things we can do that displease Jesus, a lot! And it seemed to me even then that, if that’s so, we’d best know it!

Even if we didn’t have John’s clear statement of purpose in 20:31 (these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name), we’d be able to discern it from how he began this Gospel. Identifying Jesus as God in his opening verse (1:1); John [the Baptist’s] bold testimony (1:29, 34, 36) based on the witness of heaven (1:33); Jesus’ interaction with Nathaniel (1:45-51), seeing him under the fig tree the day before they met then turning water into wine at the wedding (2:1-10) in his hometown (21:2); now, clearing the temple of merchants at Passover (13-16)—20:31 … these [things] are [surely] written so that [John’s readers] may believe [in] Jesus and have life in his name! But they also end up exposing false belief, people who are wowed by great signs but don’t really trust in Who Jesus is—a scary category but, again, if it exists, we’d rather know about it than not!

Let’s see how this scene unfolds. Today’s passage falls naturally into four parts.

Prologue: Geographical Transition – 12

12 After [the wedding at Cana] (1-10) [Jesus] went down to Capernaum, evidently their new hometown (Mat.4:13), with his mother and his brothers, who must’ve also been at the wedding, and his disciples, still the five from c.1, and they stayed there for a few days, likely meaning before Jesus had to leave for Jerusalem (cf. 13).

Jesus Clears the Temple at Passover – 13-17

13 The Passover of the Jews was at hand, celebrating miraculous deliverance out of slavery in Egypt, and particularly the tenth plague of slaying every firstborn in that land, human and animal (Exo.11:4-5), except where blood was present on the doorposts (Exo.12:7-13), and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, animals needed for sacrifice, and the money-changers sitting there. The people owed their annual half a shekel (Exo.30:13) temple tax and only the pure coins of Tyre could be used (Mounce 391). But, of course, the money-changers charged a fee for their service. At one time the animal merchants set up their stalls across the Kidron Valley on the slopes of the Mount of Olives, but at this point they were in the temple courts, [likely the outermost] Court of the Gentiles (Carson 1991 178). But that just wasn’t its purpose. And given Israel’s history, it seems they should’ve known that. God’s glory (cf. 11) left the temple in Ezekiel’s day and Israel’s misuse of His sacred space was a big part of the reason (cf. Eze.8-11).

15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” This is righteous anger, defending in this world what rightly belongs to God. Many have tried to exercise it since, but it doesn’t work as well if you’re not Jesus, living as He lived apart from scenes like this.

Even so, if their hearts had been anchored to God’s Word, they may’ve begun asking questions like to the group that came to John [the Baptist] (1:19-27), recalling Mal.3:1 … the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. 2 But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. That’s what’ll happen when He comes! 3 He will… purify the sons of Levi…, and they will bring offerings in righteousness to the Lord. He’ll clean up worship in Israel! 4 Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years. But it doesn’t appear that Israel was looking for that day on this day.

John then records: 17 His disciples remembered that it was written, “Zeal for your house will consume me” (Psa.69:9). He doesn’t make clear whether they remembered this right then or only later, but the more interesting part is what he likely meant by it, which they could only have understood later. In Psa.69:9, David is crying [out] to God because of the [great] opposition he’s endured from his [enemies]. A major [part] of this [opposition results from] their failure to understand or be sympathetic with [his] profound commitment to the temple. That’s why he can [make this statement], … it is his zeal for the temple that has [drawn their opposition] and thus consumed [him]. For John, however, the manner by which Jesus will be ‘consumed’ is [almost certainly] his death (Carson 1991 180) on the cross, which was based in part on His zeal for the temple.

One of the big questions about this passage, though, is whether Jesus cleared the temple twice during His public ministry—once here at the beginning then again near the end (Mat.21:12-13; Mar.11:15-17; Luk.19:45-46)—or whether John just pulled that later event up front to help fulfill the purpose of his Gospel. Most believe there was only one event (Carson 1991 177), but the most natural reading of [all] the texts favours two (Carson 1991 178). Plus, John alone includes a detail here that the other three omit in their temple-clearing accounts, but Matthew and Mark refer to at His trial: the sign He offered: 19 … Destroy this temple, and in three days I will raise it up (cf. Mat.26:61; Mar.14:58). Also, His temple-clearing here doesn’t result in immediate plans to kill Him as it did later (cf. Mar.11:18; Luk.19:47), but it does help explain why that was the immediate response later (Carson 1991 177-8)—we can’t have Jesus doing this every few years! Two such events, then, does seem quite feasible.

Jesus Promises to Replace the Temple – 18-22

The only consequence this clearing seemed to draw was an odd request. 18 So the Jews said to him, “What sign do you show us for doing these things?” They used this profound occasion as an opportunity to see Him do another miracle! 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” That should certainly persuade them He had authority over the temple! 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” That tells us how they heard Him. But that’s not what He was saying!

This is yet another of those answers that was well deeper than the question, creating an intentional misunderstanding (21) that echoed the one just implied (17). These are intentional elements of style for John—answers deeper than questions (or statements deeper than understanding), misunderstandings crafted to help us engage more thoughtfully with all John has written and so understand more fully all Jesus said and did.

John then clarified: 21 But he was speaking about the temple of his body, the place God and man now meet. 22 When therefore he was raised from the dead after three days, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. Gaining this context, they [trusted in Him].

Epilogue: Faith that Does Not Save – 12

But it’s John’s epilogue that will help us put all this together and discern a very profitable takeaway. 23 Now when he was in Jerusalem at the Passover Feast, and doing other great works, many believed in his name, the same wording as 1:12 (to all… who believe in his name, he gave the right to become children of God), when they saw the signs that he was doing. 24 But Jesus on his part did not entrust himself to them, a wordplay: [they] trusted in [him], but he didn’t entrust himself to them (Carson 1991 184?), because he knew all people 25 and needed no one to bear witness about man, for he himself knew what was in man, he knew what was in each person’s heart (nlt). This is just one more way of telling the reader Jesus is God. Unlike other religious leaders, he cannot be duped by flattery, enticed by praise, or caught off-guard in innocence (Carson 1991 184). We won’t ever fool Jesus.

What this introduces us to is another important category we all need to know about: false faith—faith that doesn’t save, doesn’t reconcile us to God—faith that’s impressed by all that Jesus does but never surrenders to Him in repentance, believing that He’s the only One Who can [give us] the right to become children of God (1:12). There are many people in this world who are really impressed with Jesus. They tend to pick and choose their favorite things He did, like turn the water into wine, or clear the temple, or say to the woman caught in adultery, 8:11 …, “Neither do I condemn you….” But a lot of times they also make up actions or statements, things Jesus never did or said but they attribute them to Him, pretending He did, and then honor Him for it—affirming that He still loves us warmly, for instance, even when we continue in our sin, or believing it really is fine to set up shop in the temple courts. 24 But these are the ones John was speaking of when he wrote, Jesus on his part did not entrust himself to them, because he knew all people. We don’t fool Him. And we shouldn’t try to.

Conclusion

So, I really must ask: Which group are you in? Are you in the group that recognizes your sin and rejoices that God has provided a Savior Who shows us little tastes of heaven just to confirm His identity, but then calls us to follow/obey Him day by day in our lives?

Or are you in the group that just marvels at the great actions and great sayings of Jesus, wishing you could put people in their place as effectively as He did?

When you read God’s Word, do you hunger to know Him and walk in His ways no matter the cost? Or do you just look for the nugget of wisdom that might bring perspective to some world event, or might sound impressive if you drop it into conversation at just the right point, or that might make you stand out among the other applicants in your interview for the job you’re seeking?

Which group are you in? Are you in the group that believes in his name and so receives the right to become [a child] of God (1:12), or the group that believes in his name because you find His words and work impressive, but you’re utterly unaware of the joy and hope that results when he entrusts himself to [you]? There is no question in life that exceeds this one in importance: Which of these groups are you in?

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 2, John, Acts. John, by Andreas J. Köstenberger, 2-196. Grand Rapids: Zondervan.

Barclay, William. 1975. The Daily Study Bible Series. The Gospel of John, Revised Edition. Louisville: Westminster John Knox.

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. John, by Andreas J. Köstenberger, 415-512. Grand Rapids: Baker Academic.

Bruce, F. F. 1983. The Gospel of John. Grand Rapids: Eerdmans.

                  , Gordon D. Fee, & Ned B. Stonehouse, gen. eds. 1995. The New International Commentary on the New Testament. The Gospel According to John, Revised Edition, by Leon Morris. Grand Rapids: Eerdmans.

Calvin, John. 1553. Commentary on the Gospel According to John, trans. by, William Pringle. Logos.

Carson, D. A., gen. ed. 1991. The Pillar New Testament Commentary. The Gospel According to John, by D. A. Carson. Grand Rapids: Eerdmans.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. John, by Donald Guthrie, 1021-1065. Leicester, Eng.: InterVarsity.

Clendenen, Ray E., gen. ed. 1996. The New American Commentary. Vol. 25, John, by Gerald L. Borchert. Nashville: Broadman & Holman.

Dever, Mark. 2005. The Message of the New Testament. Ch. 4, The Message of John: Jesus, the Son of God, 101-122. Wheaton: Crossway.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on John, 2015-2072, by Andreas J. Köstenberger. Wheaton: Crossway.

Longman III, Tremper, & David E. Garland, eds. 2007. Revised Expositor’s Bible Commentary. Vol. 10, Luke-Acts. John, by Robert H. Mounce, 357-661. Grand Rapids: Zondervan.

Martin, Ralph P., & Lynn Allan Losie, NT eds. 1999. Word Biblical Commentary. Vol. 36, John, Second Edition, by George R. Beasley-Murray. Dallas: Word.

Morris, Leon, gen. ed. 2003. Tyndale New Testament Commentaries. Vol. 4, John, by Colin G. Kruse. Downers Grove: InterVarsity.

Osborne, Grant, ed. 1993. Life Application Bible Commentary. John, by Bruce B. Barton, Philip W. Comfort, David R. Veerman, & Neil Wilson. Wheaton: Tyndale.

Tasker, R. V. G. 2000. Tyndale New Testament Commentary. Vol. 4, John. Leicester, Eng.: InterVarsity.

Tenney, Merrill C. 1976. John: The Gospel of Belief. Grand Rapids: Eerdmans.

 

NEXT SUNDAY: You Must Be Born Again, John 3:1–21