Undoubtedly, John’s Gospel contains signs that point to the identity and the authority of the Lord Jesus. As we noted in our first article, John deliberately used the word “sēmeion” (which is best translated as “sign”) rather than “dunamis” (which could be translated “miracle”) because he was seeking to draw attention away from the power of the miracles and point his audience to the Lord Jesus Himself.

Bible students often debate about the signs that John records in his Gospel, and not all agree on the inclusion of the “Cleansing of the Temple” as one of these signs. I have included it, and my rationale for this is due, in some part, to the statement found in verse 23: “Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs (sēmeion) that he was doing” (ESV). This verse specifies that signs were performed in Jerusalem, and the cleansing of the temple is the sign provided during the Lord’s first visit to the Passover at Jerusalem during His public ministry.

Review

All Jewish males had to go to Jerusalem three times a year (Deuteronomy 16:16) at the feasts of Passover, Pentecost, and Tabernacles. Since the Lord Jesus had not come to abolish the law but to fulfill every detail of it (Matthew 5:17), He also went to the Passover feast (John 2:13). However, it is instructive to read how the feast is described in the New Testament; it is no longer “the LORD's Passover” (Exodus 12:11 & 27) but “the Passover of the Jews” (John 2:13). Perhaps John is indicating that the feast had become a mere ritual headed up by the leaders of Judaism, rather than a remembrance of the Lord and His work that focused on worshipping Him. If that is the case, then it is surely a solemn challenge for every believer who partakes of the Lord’s Supper, seeking to remember the Lord Jesus. May our assembling together for that purpose come from sincere desires and not empty tradition.

The scene that met the Lord Jesus was abhorrent to Him. As Don Carson notes, “Instead of solemn dignity and the murmur of prayer, there is a bellowing of cattle and the bleating of sheep. Instead of brokenness and contrition, holy adoration, and prolonged petition, there is noisy commerce.”[1]

The place to which God’s people were to bring their sacrifices and worship the one true God had become a marketplace where profiteering and exploitation were rife. If this marketplace was in the court of the Gentiles, as many suspect it was, then it would have restricted them from participation in any form of worship. So, the traders had restricted Gentile worship as well as destroying the solemnity of the Temple.

Reaction

In a display of righteous anger, the Lord made a “whip of cords” (John 2:15) to drive out those who had made the temple “a house of trade” (v.16 ESV). There is no evidence that the Lord used this whip on anyone, but it was a sign of His authority and fervent dedication to God. The traders had brought shame to His Father’s house, so Jesus responded by driving them out of the temple. His actions restored both reverence for, and access to, His Father’s house.

The actions of the Lord Jesus caused His disciples to remember Psalm 69, which is quoted in verse 17:

“Zeal for your house will consume me” (ESV).

The actions and words of the Lord Jesus in the cleansing of the temple demonstrated that He was wholly consumed by His zeal for the Father’s honour and glory. The idea behind the phrase “will consume” (Greek “katesthiō”) is “to be fully devoured or eaten up”. The same word is used in the parable of the soils (Matthew 13; Mark 4; Luke 8), when the birds “devoured” the seed that had fallen on hard ground. This expression teaches us of the Lord Jesus’ absolute devotion and commitment to God’s glory.

In Psalm 69, King David asserts the cost of serving God with steadfast devotion. He writes about the humiliation he has suffered because of his loyalty to God. However, David foreshadowed Jesus, His greater Son, and much of this Psalm clearly points to the Lord Jesus. It is quoted elsewhere in reference to the Lord Jesus, who in John 15:25 refers to verse 4 of the Psalm and applies it to Himself: “They hated me without a cause.” Furthermore, He also fulfilled verse 21 of the Psalm, when He uttered the words from the cross, “I thirst” (John 19:28).

All the suffering David experienced was because of his love for the things of God. Although he was a suffering servant, he pointed to the One who would suffer far more and would show far greater devotion to God, His Father.

Reply

When the Jewish leaders asked for a sign of His authority, Jesus replied with a statement that, although they misunderstood it, was part of this second sign, regarding the temple:

“Destroy this temple, and in three days I will raise it up” (John 2:19 ESV).

When Jesus spoke about destroying the temple, and raising it Himself after three days, He was speaking about His own body. The man-made temple was meant to be the earthly meeting point between God and man; the place where sacrifice and worship took place. However, Jesus was testifying to them, and us, that He, in His body, was the appearance of God to man. His body was the dwelling place of God on earth, and He was the fulfilment of all that the temple meant, and the centre of all true worship.

In the temple of His body the ultimate sacrifice would take place and within three days of His death He would rise from the dead. Jesus cleansed the temple (literally) and He also replaced it (figuratively), fulfilling its purposes. The true temple was not in the stones and beauty found at Jerusalem but in the resurrected body of Jesus. Following His resurrection and ascension, the work of expanding the temple would begin as believers were added to His body (1 Peter 2:4-5). The church is Christ’s body (1 Corinthians 12:12-27) and it is His temple on earth today (1 Corinthians 3:16-17).

This second sign points to Jesus as the One who has unparalleled zeal for God’s glory, and He is the true temple.

[1] The Gospel according to John (Pillar New Testament Commentary)