Sunday School Lessons

APRIL 23, 2017

JOHN, THE BRIDEGROOM’S FRIEND; AND JESUS, THE BRIDEGROOM

INTRODUCTION:

1. In Verse 22 we read, “After these things…”

a) After Jesus had made his official Messianic entrance into the temple, first manifesting Himself as a Reformer calling for national repentance (Ch. 2:13-22);
b) After He had manifested Himself as Prophet, teaching and working miracles (Ch. 2:23-25);
c) After He had demonstrated His prophetic roll in His wonderful conference with Nicodemus (Ch. 3:1-21).

2. “After these things,” He and the disciples removed from Jerusalem out into the countryside of Judea, where they were baptizing. Jesus did not Himself baptize, but His disciples (Ch. 4:2), however it was under His authority.
3. Since they were baptizing in near proximity to where John the Baptist was, the Jews seized this opportunity to attempt to stir up controversy between Christ and His loyal friend, John.
4. It appears form what we read here that the Jews’ intention was to try and provoke John to jealousy. Actually there was a twofold effort toward that end.

a) In Verse 25, the dispute between John’s disciples and the Jews about purifying may have had to do with some purifying institutions under the Mosaic Law; or, perhaps the question that arose was over whose baptism was most purifying: John’s or Jesus’.
b) In Verse 26, John’s disciples brought the whole matter to their master because apparently the Jews had convinced John’s disciples that John’s baptism was being slighted, and also that John himself was being upstaged by Jesus.

5. It is in his response to all of this that John shines forth as one of the greatest examples of Christian humility to be found in all of Scripture.

a) John here gives a marvelous testimony in which he identifies himself as a faithful friend of the Bridegroom; and Jesus as the True Bridegroom.
b) John, in his testimony, insists that Jesus must have the preeminence, while his own purpose was to decrease so as not to detract in any way from Him to whom all honor must be given.

I. JOHN HERE SETS HIMSELF FORTH AS THE FRIEND OF THE BRIDEGROOM. (VERSES 27-30)

A. JOHN WAS PERFECTLY CONTENT WITH BEING THE FRIEND OF THE BRIDEGROOM, SEEING THAT WAS THE PART THAT GOD HAD PURPOSED FOR HIM. (VERSES 27-29)

1. John’s disciples tried to create a rivalry between him and Jesus, but John let them know that he was only doing what his heavenly assignment entailed.

a) If all men were coming to Jesus (Verse 26b), it had to be because God had purposed it to be so. (Of course, that was an exaggeration propagated by the Jews in order to provoke John to jealousy.)
b) They pointed out that Jesus had been “with John;” John had born witness of Him, gave Him His start, as it were, and now “all men” were flocking to Jesus. But John was well aware of his roll, and not only did he have no problem with Jesus’ success, he rather rejoiced in it. His calling was to prepare the way for Messiah (Ch. 1:23); to bear witness to the true Light (Ch. 1:8); to open the door so that the true Shepherd of Israel might enter. (Ch. 10:2.Ch. 10:2, 3)
c) John was performing the divinely ordained task that was assigned him, and so also was Jesus.

2. John had made it clear from the outset that he was not the Messiah. (Verse 28; Ch. 1:19-27)
3. John’s part was that of the Bridegroom’s friend. This was an official person.

a) The friend of the bridegroom was to go on behalf of the bridegroom to the bride, and ask her hand in marriage.
b) He then acts as a go-between for the bridegroom and the bride, if she reciprocated.
c) He was to preside at the marriage feast. He was a very important figure; to this point he was the most visible, but he was not the bridegroom, and his visibility would soon fade.
d) In doing this, the friend would “hear” the vows of love between the bridegroom and the bride.
e) All of this is a touching picture of the ministry of John the Baptist.

4. John assured them that he was most delighted, and perfectly fulfilled in performing his duties as the Bridegroom’s friend. “This my joy therefore is fulfilled.” There was therefore no jealousy in John’s heart whatsoever.

B. AS THE FRIEND OF THE BRIDEGROOM, JOHN KNEW THAT HIS PART WOULD DECREASE. (VERSE 30)

1. This was necessary because of the nature of the case according to the custom of the day.

a) In the beginning stages, the friend of the Bridegroom had a prominent roll.
b) As the go-between, only his voice would be heard by the bride, for he would speak for the Bridegroom.
c) In time, as things progressed, the bride would hear less and less form the friend.
d) The Bridegroom would finally assume the central and prominent roll. “He must increase.”

2. This was especially necessary in this case because of the nature of this Bridegroom. He is unique and glorious.

II. JOHN HERE SETS JESUS FORTH AS THE BRIDEGROOM.

A. HE IS A GLORIOUSLY UNIQUE BRIDEGROOM. (VERSES 31-35)

1. He is unique in His origin. (Verse 31)

a) He is from above.
(1) The calling and mission of every divine agent is from above.
(2) But, the very Person of Jesus the Christ is uniquely from above. All other divine agents are born from above (Verse 3), but He actually “came down from heaven.” (Compare Verse 13)
b) He Who is from above is therefore above all. All previous agents, including John, must be eclipsed by Jesus, for they are all “of the earth,” and He is “from heaven.”
c) John speaks of himself by comparison.
(1) His origin: “He that is of the earth…”
(2) His being: “He…is earthly.”
(3) His teaching: “He…speaketh of the earth.”
d) Jesus alone is absolutely from above.

2. Jesus is unique in the perfection of His teaching. (Verses 32-34)

a) His teaching comes from filial communication with the Father. (Verse 32a; Compare Verse 11)
(1) Jesus came from heaven and spoke of the things which He knew firsthand.
(2) As opposed to the earthly speech of John and others of the earth, Jesus spoke of what He had personally seen and heard of the Father in heaven.
b) In spite of this, the generality of Israel did not believe Him. (Contrary to what the Jewish agitators were saying.)
(1) The Jews were telling John’s disciples that “all men come to Him.” John said, “No man receiveth His testimony.”
(2) John allows that some believed and those who did truly receive His testimony set to their seal that God is true. (Verse 33)
a) Faith in Christ as the true Mediator and Savior gives testimony to the truth of God, and seals it.
b) This John also stated in his first Epistle: “He that believeth not God hath made him a liar; because he believeth not the record that God have of his Son.” (I John 5:10)
c) Those who do believe Him, officially attest that He has spoken the very words of God.
d) Jesus’ words were the very words of God because the Father sent Him. (Verse 34)
e) His words are the very words of God because God has given Him the Holy Spirit without measure.

3. Jesus is unique through His dignity as Son. (Verse 35a)
a) The Father has an incomparable love for the Son. The eternal Father loved the world (Verse 16) but He loved the Son with a more singular and peculiar love, so that all things were by the Father delivered to Him.
b) “Love” here is absolute, as are “sent” and “speaketh.” (Verse 34)

4. Jesus is unique in His resultant ABSOLUTE SOVEREIGNTY. (Verse 35b)

a) John would never complain that He Who is from above, and one with the Father, should receive the preeminence.
b) John would never complain against God whose purpose it was to give all things into the hands of His Son.
c) John would never complain against Him Who has a natural right to all things. (Eph. 1:22)

B. HOW ONE RESPONDS TO HIM WHOM GOD HAS SENT IS MOST SERIOUS. (VERSE 36)

1. One who believeth on Him has (as a present reality) eternal life. “He that believeth on the Son hath everlasting life.”
2. One who believeth not remains in a state of spiritual death. “He that believeth not the Son, shall not see life.” Notice, in order to believe on Him one must believe Him, i.e. believe His words. (Rom. 10:17)
3. One who believeth not the Son draws the wrath of God upon himself, both now and forever.

a) God’s wrath presently abides on the unbeliever.
b) To continue as an unbeliever will be to experience the horrors of unmitigated wrath eternally.
c) May we all hear and heed John’s warning, and “flee the wrath to come.” (Matt. 3:7)

APRIL 16, 2017

JESUS AND NICODEMUS (PART II)

INTRODUCTION:

1. The account of Jesus and Nicodemus serves as the inauguration of Jesus’ teaching in this Gospel, just as the Sermon on the Mount does in the Synoptic Gospels.
2. Nicodemus, who was a Pharisee, and a member of the Sanhedrin, came to Jesus by night to make inquiry. He apparently represented other members of the council as well, for he said, “We know that thou art a teacher come from God.”
3. Part one of this interview was more of a dialogue in which questions were asked and answered; in which also objections were raised and answered. Nicodemus was astonished at Jesus’ declaration of the requirements for entrance into the Kingdom of God. (Verses 1-8)
4. Now, in Part two of this interview, it is Jesus’ turn to be astonished, if you will, at Nicodemus’ spiritual ignorance, since he was a well-known teacher among the Jews. (Verses 9, 10)
a) Nicodemus did not deny what Jesus had said.
b) He only acknowledged that Jesus’ teaching about spiritual birth was strange to him.
c) Jesus expressed legitimate astonishment at this.

5. This second part of Jesus’ discourse was marked by silence on the part of Nicodemus.
a) Here Jesus treats Nicodemus with touching kindness and condescension.
b) Here Jesus fully reveals to Nicodemus Who He is, and what He came to do.

I. JESUS DECLARED TO NICODEMUS WHO AND WHAT HE WAS. (VERSES 11-13)

A. JESUS ANNOUNCED A TEACHING WHICH RESTS ON IMMEDIATE KNOWLEDGE OF THE TRUTH. (VERSE 11)
1. This was in opposition to the Rabbinical teaching which had to do with the letter of Scripture, but missed its essential truth.
a) Clearly, the central truth of Scripture was missed. (John 5:39)
b) Yet, the Scripture was clear, otherwise why would Jesus have been astonished that Nicodemus did not know these things? (Verse 10)
2. Christ here speaks of the certainty of Gospel truth, in which knowledge rises to sight and speaking is to testify of the reality.
a) Jesus said, “We speak what we know.” He and the others who bore witness from heaven, namely, the Father and the Holy Spirit.
b) The truths of Christ are of undoubted certainty. They are faithful sayings upon which we may venture our souls.
c) Jesus is not only a credible witness, who would never deceive us, but a competent witness, who could not Himself be deceived. “We testify that we have seen.”
d) What He speaks on all matters pertaining to God, the invisible world, of heaven and hell, of the divine will, and the counsels of peace, was what He knew, and had seen, for He was “by him as one brought up with him.” (Psa. 8:30)
e) The unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. “And ye receive not our witness.”

B. JESUS CALLED NICODEMUS TO FAITH. (VERSE 12)
1. Jesus had accommodated Nicodemus by communicating sublime heavenly truths through “earthly things,” i.e. similitudes and expressions borrowed from common earthly things.
2. If such familiar expressions were stumbling-blocks, what would be the case if He were to speak of spiritual things, i.e. “heavenly things” in their proper light without the aid of earthly comparisons?
3. These “heavenly things,” the Jewish leaders, represented by Nicodemus, had not understood, and had not believed.
4. Such things are only spiritually understood and it requires a quickening work by the Holy Spirit in order for mankind to grasp them. (Verse 3; I Cor. 2:14) As Jesus went on to speak of these “heavenly things,” Nicodemus, judging from his later witness, was apparently given grace to receive His teaching. (Ch. 7:50; 19:39)

C. JESUS REVEALED HIMSELF AS THE TEACHER, WHO, IN HIS OWN PERSON, WAS THE PERFECT REVEALER. (VERSE 13)
1. In this declaration, Jesus is no doubt mindful of Nicodemus’ initial statement in Verse 2. “Rabbi, we know that thou art a teacher come from God.”
2. Indeed, He is more than “a teacher come from God.” He is the Son of Man Who came down from heaven.
3. Moreover, though He is come down, He is even now in heaven. This is the first of those “heavenly things” Jesus spoke to Nicodemus.

II. JESUS REVEALED TO NICODEMUS WHAT HE HAD COME TO DO. (VERSES 14-17) This is the second “heavenly thing” of which Jesus spoke.

A. HE REVEALED THE SPIRITUAL NATURE OF SALVATION AS FORESHADOWED IN THE OLD TESTAMENT SCRIPTURES. (VERSE 14; NUM. 21:9)
1. He had just presented a different Messiah than the Pharisees expected. Next He revealed a different salvation than they were interested in.
2. The salvation revealed was actually foreshadowed in the Old Testament, when the Israelites were in the wilderness. (Num. 21:4-9)
3. The people, being judged for their sin were being bitten and were dying from the bits of fiery serpents.
4. When nothing availed for their healing, the people cried to Moses, and he cried to God.
5. Moses was instructed to make a serpent of brass, attach it to a pole, and lift it up in the midst of the camp.
6. Messengers were sent out to announce the means of cure. “Look and live.”
7. Those that looked in faith lived.
8. Just so, the “Son of Man” had to be “lifted up” on a cross.

B. HE REVEALED A SALVATION THAT REQUIRES THE OBEDIENCE OF FAITH. (VERSE 15)
1. Faith is the look that avails in salvation. “That whosoever believeth in Him…”
2. Faith alone saves from perishing. “…should not perish…”
3. Faith secures eternal life. “…but have eternal life.”

C. HE REVEALED A SALVATION THAT IS UNIVERSAL IN ITS SCOPE. (VERSES 16, 17)
1. The source of it is God’s love. (The love of compassion.)
2. The object of it is the world. There is one salvation for all mankind, whether Jew or Gentile.
3. The gift of love is God’s own Son.
4. The means by which salvation is obtained is faith; not faith in faith, but faith in the Son of God. “…whosoever believeth in Him.”
5. The result of it is eternal life for believers.
6. The divine purpose for which God sent His son is stated both negatively and positively. (Verse 17)
a) He sent Him not to condemn. Judgment is God’s “strange work.”
b) He sent Him to save. Saving sinners if God’s delight.

III. JESUS SHOWED NICODEMUS WHAT WILL RESULT TO HUMANITY FROM HIS COMING. (VERSES 18-21)

A. CHRIST’S COMING BROUGHT A PRESENT-DAY AND CONTINUING JUDGMENT. (VS. 18)
1. To go along with presenting a different Messiah, and a different salvation than the Pharisees expected, Jesus presented a different judgment.
2. It is a present-day and continuing judgment.
a) Believers escape judgment, for their judgment is in Another.
b) Unbelievers are judged already by the very fact of their unbelief.

B. UNBELIEF REVEALS ONE’S TRUE INNER HEART AND CHARACTER. (VERSES 19, 20)
1. It shows a rejection of light and a love of darkness. Because of their love for sin, they hate the light that exposes it, preferring the dens of darkness where sin dwells.
2. It reveals the continuing practice of evil. (Verses 19b, 20)
3. Is shows a fear of the revelation and rebuke for sin. (Verse 20)

C. FAITH, ON THE OTHER HAND, REVEALS THE INNER WORKING OF THE GRACE OF GOD. (VERSE 21)
1. It causes a love and longing for truth and light. “He that doeth truth cometh to the light.”
2. It produces an actual drawing to Christ. “He…cometh to the light.”
3. It manifests God’s inner working of grace in the actions of the believer.

APRIL9, 2017

JESUS AND NICODEMUS

INTRODUCTION:
1. In our last lesson we saw how Jesus presented Himself officially in the temple. He, as Malachi had predicted, …came suddenly into his temple (Mal. 3:1), but the manner in which He came left them stunned. As He purged the temple, and drove the money-changers out, His words were as the words of a Reformer: “Take these things hence; make not my Father’s house an house of merchandise.” He spoke and acted as one having authority. Note what the prophet said: “The Lord…shall suddenly come to HIS temple.” He was calling for repentance and reformation in Israel.
2. The call to repentance fell upon deaf ears, but Jesus went on from there to manifest His Messianic Office by His teaching and miracles.
3. In the last three verses of chapter two we are given a general picture of Jesus activity after the temple incident. There we see that the faith of some was nothing but a form of unbelief, which Jesus, Who knows the hearts of men, could see. (Ch. 2:23-25) He could tell when one’s interest was merely carnal, (See Ch. 6:25); and He was keenly aware when one’s faith was real.(See Luke 8:45)
4. Here we have an example of one who came earnestly enquirring after Him, having been mightily impressed by His teaching, and convinced by His miracles that He had been God-sent.
5. The account of Jesus and Nicodemus serves as an introduction to Jesus’ teaching in the Gospel of John.

I. NICODEMUS CAME TO JESUS FOR AN INTERVIEW. (VERSES 1, 2)

A. JOHN DESCRIBES NICODEMUS AND THE MANNER OF HIS COMING. (VERSES 1, 2a)
1. “There was a man.” First, he was simply a man, like all others; like those whom Jesus thoroughly knew. (Ch. 2:25)
2. “A Pharisee.” He was of that strictest and most powerful sect of the Jew’s religion.
3. “A ruler of the Jews.” He was one of the non-priests of the Sanhedrin, a teacher of the law.
4. He “came to Jesus by night.” This was either out of necessity, or so as not to be seen. In all probability, his days were very full, and he of necessity had to come at night.

B. HIS FAITH AT FIRST APPEARS TO BE NO BETTER THAN OTHERS. (VERSE 2)
1. He addressed Jesus as “Rabbi.”
2. His curiosity was piqued by the miracles that Jesus did.
3. He felt that Jesus must have been not just a rabbi (teacher), but “A teacher sent from God.”
4. He may have suspected more, for the Pharisees looked for Messiah. The Sanhedrin had sent a delegation to enquire of John, if he were the Messiah (Ch. 1:19, 20) Now Nicodemus came to Jesus most likely for the same reason.
a) The Pharisees expected “the Kingdom of God,” i.e. the Kingdom of Messiah.
b) The Kingdom they looked for was temporal and political, and not at all of the spiritual nature of which Jesus will here speak.
5. Jesus knew that his faith was based on miracles, and that his view of Messiah was not as high as it should have been, but He saw him as a sincere seeker.

II. JESUS FAITHFULLY DEALT WITH NICODEMUS, IN ORDER TO BRING HIM TO SPIRITUAL UNDERSTANDING. (VERSES 3-8)

A. JESUS’ TEACHING CONCERNING THE REQUIREMENTS FOR ENTERING THE KINGDOM WAS REVOLUTIONARY TO NICODEMUS, AND SHOCKING. (VERSES 3, 4)
1. Nicodemus no doubt shared the Jewish view of what qualified one to enter the Kingdom of God.
a) He had always believed that every Jew, being born of the stock of Abraham, had a natural right to the Kingdom.
b) He looked for Messiah, Who, he believed, would lead Israelites into a glorious earthly kingdom.
2. Jesus presented the new birth as the requirement for entering the Kingdom, a qualification that to Nicodemus seemed incredible.
a) Jesus begins His statement with “Verily, verily,” which implies that He foresaw the doubt that would arise in the mind of the hearer.
b) The requirement for entrance into the Kingdom is universal. “Except a man…” i.e. any man (person), every man (person).
c) The essential requirement is a new birth. “Except a man be born again.”
d) This requirement is an absolute necessity. Without it, “…he cannot see the Kingdom of God.” (See I Cor. 2:14)
3. Nicodemus, finding Jesus’ words to be incredible, makes a very natural objection. (Verse 4)
a) He reveals his lack of spiritual understanding in that he understood “born again” as meaning another fleshly birth.
b) He therefore made his age an objection. “How can a man be born when he is old?”
c) He speaks of the physical impossibility of it. “Can he enter the second time into his mother’s womb and be born?”
4. Jesus then corrected his false assumption, by stressing the spiritual nature of this new birth. (Verse 5)
a) He begins again with “Verily, verily…” In Verse 3 Jesus perceived the doubt that would be in His hearer; here He intended to deal with that doubt.
b) Nicodemus, like all men, had one fleshly birth, and did not need another. “Except a man be born of water…” (Lit. “out of water”)
c) What he needed was a spiritual birth. “…and of the Spirit.”

B. JESUS ASTOUNDED NICODEMUS AS HE DECLARED THE SPIRITUAL NATURE OF THE KINGDOM. (VERSES 6-8)
1. He showed that mere flesh and blood cannot enter God’s Kingdom. (Verse 6)
a) By flesh He meant man’s natural state by virtue of birth.
b) Whatever is done to it, or it does, it is still “flesh.”
c) Therefore it cannot “see,” or “enter into” God’s Kingdom.d) What is needed is a complete spiritual transformation, which can only happen by a new birth.
2. God’s Kingdom, being spiritual, requires a spiritual birth. (Verse 6b)
a) Just as we get our fleshly nature from our first birth, so we get our spiritual nature from our new birth.
b) The Holy Spirit is the Agent of this new birth.3. This, being according to the nature of things, should have been no marvel to Nicodemus. “Marvel not that I said unto thee, ye must be born again.” (Verse 7)
4. Notice, in the new birth, the spirit works in the spiritual realm. (Verse 8)
a) The Spirit is as the wind. (In the Greek and Hebrew, the words wind and spirit are identical.)
b) The Spirit works as He wills to work. “The wind (Spirit) bloweth where it (He) listeth.” He moves as He chooses or as He prefers.
c) The Spirit’s work is largely unperceived by natural human senses. “Thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth.”
(1) One can hear the wind, but cannot see it.(2) No one can know the source or the course of the wind.
d) Yet the Spirit’s work is most real and powerful in its effect. “So is every one that is born of the Spirit.”
(1) By the Spirit’s mysterious working, souls are truly regenerated.
(2) And, everyone that is regenerated by the working of the Holy Spirit is changed and renewed.
(3) Though we cannot give a full account, either to ourselves or others, so far as the inward operation, nevertheless in its wonderful effect it is quite discernable.

CONCLUSION:
1. Let us not marvel at the necessity of the new birth. (Verse 7)
2. Marvelous indeed, however, is the mysterious and powerful operation of the Holy Spirit in the new birth.
3. And, we cannot but marvel at the wondrous change that is effected when souls are born again through the sovereign working of the Holy Spirit

APRIL 2, 2017

JESUS CLEANSES THE TEMPLE

INTRODUCTION:
1. In Verses 1-11 of this chapter we observed Jesus’ first miracle, which He did while yet in His private life in Cana of Galilee, a place very near to His hometown of Nazareth.
2. John here tells us that “after this, He went down to Capernaum.” Not only did His disciples go with Him, but He was joined by His mother and brethren as well. (Verse 12) This notation is significant because Capernaum would become the Galilean headquarters, and His new hometown, “His own city.” (Matt. 9:11) This move, therefore, marks the transition from His private to public life.
3. That said, Jesus’ official public introduction to His Messianic ministry would of necessity be at Jerusalem,the reason being that it had been so prophesied. (Mal. 3:1-3)
a) Malachi prophesies that once the way is prepared by the forerunner, the Messiah “shall suddenly come into his temple.” (Mal. 3:1)
b) His appearing according to the prophetic Word, shall be “like a refiner’s fire, and like fuller’s soap.” (Mal. 3:2)
c) His intention will be to “purify the sons of Levi, and purge them as gold and silver.” (Mal. 3:3)
4. Here Jesus makes His appearance in the temple, not as a private citizen, as He had done many times before, but as the Messiah. It is very significant the manner in which the Messiah first presented Himself to Israel.

I. JESUS’ FIRST OFFICIAL MESSIANIC ACT IS THE CLEANSING OF THE TEMPLE. (VERSES 13-16) He was here announcing a call to repentance and calling for total reformation of the nation.

A. THE SCENE OF THIS CLEANSING WAS IN THE PARTICULAR AREA KNOWN AS THE COURT OF THE GENTILES.
1. The temple precincts comprised several courts.
a) The Court of the Priest was the inner court; the “Naas,” the temple proper. Rarely do referencesto the temple intend this area.
b) The Court of Man, where purified men of Israel could gather for worship.
c) The Court of Women, where properly sanctified woman could gather.
d) The Court of the Gentiles; a vast area surrounded on all sides by marble colonnades.
(1) This was the only area where Proselytes were allowed.
(2) It was in this large court that the market and exchange was set up.
(3) This market and exchange was set up with the approval of the officials.
2. It was in this last area that Jesus’ actions here recorded took place. (Verse 14)

B. JESUS INTRODUCED HIMSELF AS THE MESSIAH BY AUTHORITATIVELY PURGING THE COURT OF THE GENTILES. (VERSES 14-17)
1. The emblem of His authority and judgment was “a scourge of small cords,” which He fashioned and used.
a) His first public act as Messiah was not as a king holding a scepter in His hand.
b) He rather came as a Righteous Judge, and jealous protector of His Father’s house, wielding a scourge. He came to purge and purify and restore this house of prayer.
c) Notice He “found” those who were defiling this house. His eyes were, no doubt, piercing, like fire.
2. He “drove them all out” by holy action. (Verse 15)
a) This included all of the animals and birds that were to be sold for sacrifices.
b) He overturned the tables of the money changers and poured out their money.
c) One can only imagine the chaos – tables overthrown, merchants scrambling to retrieve their money, animals and birds on the loose.
d) Yet, He was not resisted! His absolute authority was on display. How else could one man with a small scourge drive so many people from a place which they did not want to leave?
3. He “drove them all out” with holy words. (Verse 16)
a) To the sellers He said, “Take these things hence.”
b) To all He said, “Make not my Father’s house, an house of merchandise.” (Matt. 21:13; Mark 11:17)
c) Three years later, when He will again repeat this action, He will reference Isa. 56:7, where it is written, “My house shall be called of all nations the house of prayer, but ye have made it a den of thieves.” We know that the true Temple of God is the church. (II Cor. 6:16; Eph. 2:21, 22; I Pet. 2:5,9) Our Lord established and sanctified it as a “house of prayer,” yet many are turning it into a “house of merchandise.” The “money changers” are prominent figures, and “den of thieves” seems a legitimate description in some cases.
4. Jesus did this in an all-consuming holy zeal. (Verse 17)
a) The disciples saw this and were reminded of what the Messianic Psalmist had written: “The zeal of thine house hath eaten me up.” (Psa. 69:9)
b) It was out of holy concern for His Father’s glory that He was “eaten up.” His first public act is a call for reformation.

II. JESUS, ON THIS OCCASION, CURIOUSLY PREDICTED HIS DEATH AND RESURRECTION.(VERSES 18-22)

A. THIS SURPRISING PREDICTION WAS MADE IN RESPONSE TO QUESTIONS THAT CAME FROM THE JEWS. (VERSE 18)
1. These Jews were probably those in charge of the temple precincts.
2. Seeing what was done, and the authority with which Jesus acted, they asked for a “sign.” (Verse 18b)
a) His unchallenged actions were sign enough. Why, since they were in charge, did they not stop Him?
b) The action was clearly further confirmation for the disciples, who recognized in it the fulfillment of a Messianic prophecy. (Psa. 69:9)
c) It only raised the hostility of these Jews.
3. Jesus’ answer to these sign-seekers was consistent with His response on other occasions when the Jews asked to see a sign. (Verse 19; Matt. 12:38-40; 16:1-4)

B. THE JEWS CLEARLY PERCEIVED ONLY THE PHYSICAL AND EXTERNAL FROM JESUS’ WORDS, WHICH SPOKE OF THE MORAL AND SPIRITUAL. (CONTRAST VRS. 20 WITH VRS. 19)
1. Jesus spoke of the destruction of the temple. (Verse 19a)
a) The temple was only an outward emblem of a higher reality.
b) It represented the Theocracy, and that, in its ultimate realization.
c) The appearance of the Messiah was the purpose of the Theocratic institution, for He is the true Temple.
d) To “destroy the temple” is to reject the Messiah, which they were doing by their present unbelief, which would culminate in the crucifixion of Jesus.
e) Daniel had described it, “Messiah shall be cut off, and the people of the prince who shall come shall destroy the city and the sanctuary.” (Dan. 9:26) With Messiah cut off, it was all over for Israel and the Temple.
2. Jesus also spoke of the raising up again of the temple that was destroyed. (Verse 19b)
a) John makes clear that He was not speaking of the literal temple, but rather of the temple of His body. (Vs. 21)
b) Therefore, when Jesus said, “Destroy this temple, and in three days I will raise it up,” he was speaking of the resurrection of His body. (Verse 19)
c) As undeniable proof, John takes us forward in time three years to the resurrection, when he and the other disciples would recall what He had said on this occasion. (Verse 22)
d) The Jews did not understand what He meant, as their questions shows. (Verse 20)
(1) Their failure to understand the Lord’s meaning was somewhat excusable, seeing that, at the time, His disciples were very likely in the same boat.
(2) These Jews, however, persisted in their unbelief, and unlike the disciples, they never came to understand what Jesus meant. (See Matt. 26:61; Acts 6:14)
3. When Jesus spoke of the raising up of the Temple of His body, the spiritual implications are extensive and marvelous.
a) Primarily, He spoke of the physical resurrection of His body. (Verse 22)
b) Implied also is that in Him would be the building again of the Davidic Kingdom. (Acts 15:16; Ezek. 34:24; 37:22-28)
c) In Christ the church also is raised up in the place of the Jewish Theocracy. (Eph. 2:19-23)
4. In three short years Messiah would be cut off; He would be taken, and by wicked hands, crucified and slain. Death, however, would not be able to hold Him, and He would come forth from the grave victorious. (Acts 2:23, 24)
a) He is risen and now sits upon the throne of David, as the reigning Lord over all.
b) The risen Christ is the Head of the body of the church, which is His true Temple, the “habitation of God.”
c) Not only so, but the church is made up of many redeemed individuals whose bodies are temples of the Holy Ghost.
d) We learn from this amazing event that God is glorified in these temples as they are living sanctuaries, i.e. houses of prayer.
(1) Let us not allow these temples to be corrupted and defiled by unholy practices.
(2) May our Lord, when visiting His sanctuaries never find that the true glory has been set aside for sake of unworthy interests.
(3) Our hearts must never become dens of darkness where sin hides, but rather temples of righteousness set aglow with the light of Christ’s love and favor