John 2:22
Verse
Context
Sermons
Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text. They believed the scripture - The scripture which the evangelist immediately refers to may have been Psa 16:10. Compare this with Act 2:31, Act 2:32, and with Act 13:35-37. See also Psa 2:7, and compare it with Heb 1:5, and Heb 5:5, and with Act 13:33. They understood these scriptures in a sense in which they never before understood them. It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event.
Jamieson-Fausset-Brown Bible Commentary
believed the scripture--on this subject; that is, what was meant, which was hid from them till then. Mark (1) The act by which Christ signalized His first public appearance in the Temple. Taking "His fan in His hand, He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faithless people--to sweep them out of God's house. (2) The sign of His authority to do this is the announcement, at this first outset of His ministry, of that coming death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection.
John Gill Bible Commentary
Now when he was in Jerusalem at the passover,.... Whither he went, in order to keep it, that being at hand, and now come; see Joh 2:13; in the feast day; either on the day the Chagigah was eaten, which was sometimes emphatically called "the feast", as in Num 28:16, "and in the fourteenth day of the first month, is the passover of the Lord; and in the fifteenth day of this month, is the feast"; the passover lamb was eaten on the fourteenth day of the month "Nisan", and the "Chagigah" was on the fifteenth; in the former only a lamb was eaten, in the other, cattle out of the herds; hence mention is made, both of flocks and herds, for the keeping the passover, Deu 16:2. Jarchi's note upon the place is, that the herds were for the Chagigah, with which the Talmud (l) agrees; and Jonathan ben Uzziel paraphrases the words thus, "and ye shall slay the passover before the Lord your God, between the evenings, and the sheep and oxen on the morrow, in that very day, for the joy of the feast;'' for it was observed with great joy and mirth: and the rather this is here meant, since the "Chagigah" is not only called "the feast", but this here is distinguished from the passover, as that is in the passage above cited, Num 28:16. For the passover here, seems to be the general name for the whole seven days of the festival; and the feast to be the particular feast of the first day of it, which was the fifteenth; to which may be added, that on this day all the males made their appearance in court (m); and so was a very proper time for Christ to work his miracles in, when there were so many spectators: though it may design the whole time of the feast, all the seven days of unleavened bread; during which time Christ was at Jerusalem, and wrought miracles, which had the following effect: many believed in his name; that he was some great prophet, or the prophet, or the Messiah; they gave an historical assent unto him as such, at least for that time: when they saw the miracles which he did; for as miracles, according to the prophecies of the Old Testament, were to be performed by the Messiah, such as giving sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, Isa 35:5; so they were expected by the ancient Jews, that they would be wrought by him, when he came; wherefore these Jews, seeing such like wonderful things wrought by Jesus, they concluded he must be the Messiah: though the modern ones, in order to shift off the evidence of Jesus being the Messiah, from his miracles, deny that miracles are the characteristic of the Messiah, or will be performed by him; at least, that there is no necessity of them to prove him to be the person. What miracles these were, which were now wrought by Christ, are not recorded by this, or any other evangelist; see Joh 20:30. However, being surprised at the marvellous things he did, and upon the evidence of these extraordinary works, there were many that concluded he must be come from God; among these it seems as if Nicodemus was one; see Joh 3:2; great part of these, at least some of them, were only nominal and temporary believers, who were not to be confided in as true disciples, and hearty followers of Christ; and who continued not long in the same mind and profession, as appears by what follows. (l) Pesachim, fol. 70. 2. (m) Maimon. Hilch. Chagigah, c. 1. sect. 1.
Tyndale Open Study Notes
2:22 they believed: Witnessing a miracle from God can inspire belief, but it is not the deepest faith possible (20:29).
John 2:22
Jesus Cleanses the Temple
21But Jesus was speaking about the temple of His body.22After He was raised from the dead, His disciples remembered that He had said this. Then they believed the Scripture and the word that Jesus had spoken.
- Scripture
- Sermons
- Commentary
Annointing of Oil
By Svend Christensen1.4K40:11EXO 17:12PSA 104:15PRO 11:24LUK 10:30JHN 2:22ACT 11:15In this sermon, the preacher discusses the importance of understanding and remembering the Word of God. He refers to the incident in Acts 11 where Peter preached to the Gentiles and was reminded by the Holy Spirit of the Word of the Lord. The preacher then turns to Luke chapter 10 and talks about the story of the Good Samaritan. He emphasizes the importance of showing mercy and being willing to serve others. The sermon also highlights the different meanings and symbolism associated with hands in the Bible, such as uplifted hands in prayer and the open hand of generosity. The preacher encourages the congregation to learn the joy of giving and reminds them of the promise that when they give, it will be given unto them. The sermon concludes by mentioning the example of George Mueller, a man of faith whose face reflected his close relationship with God.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
Gospel of John (Study 6 of 24, Chap 2 Cont)
By G.W. North12849:06Christian LifeMAT 6:33JHN 2:14JHN 2:22JHN 20:9In this sermon, the preacher emphasizes the importance of commitment in marriage. He criticizes the modern mindset of only committing to a relationship as long as it is tolerable, and highlights the need for a lifelong commitment. The preacher also discusses the concept of truth and how it relates to the Bible. He mentions the story of David and his zeal for God's house, and how it reflects a balanced understanding of truth. The sermon encourages listeners to seek understanding and to strive for a balanced and committed life.
John 2:11-22
By St. John Chrysostom0MAT 16:22JHN 2:12JHN 2:16JHN 2:18JHN 2:22JHN 8:281CO 2:11John Chrysostom preaches about the beginning of miracles that Jesus performed in Cana of Galilee, emphasizing the importance of being vigilant against the devil's attacks to safeguard our salvation. He highlights the need for individual introspection and cleansing of the soul to fully receive the divine teachings. Chrysostom delves into the significance of Jesus cleansing the Temple, showcasing His authority and zeal for God's house, despite the opposition He faced. He explores the enigmatic ways in which Jesus spoke, challenging the listeners to seek understanding and faith in His words, especially regarding His resurrection. The sermon concludes with an exhortation to emulate the disciples' dedication and wisdom, emphasizing the essential role of alms-giving in securing blessings and entrance into the Kingdom.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text. They believed the scripture - The scripture which the evangelist immediately refers to may have been Psa 16:10. Compare this with Act 2:31, Act 2:32, and with Act 13:35-37. See also Psa 2:7, and compare it with Heb 1:5, and Heb 5:5, and with Act 13:33. They understood these scriptures in a sense in which they never before understood them. It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event.
Jamieson-Fausset-Brown Bible Commentary
believed the scripture--on this subject; that is, what was meant, which was hid from them till then. Mark (1) The act by which Christ signalized His first public appearance in the Temple. Taking "His fan in His hand, He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faithless people--to sweep them out of God's house. (2) The sign of His authority to do this is the announcement, at this first outset of His ministry, of that coming death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection.
John Gill Bible Commentary
Now when he was in Jerusalem at the passover,.... Whither he went, in order to keep it, that being at hand, and now come; see Joh 2:13; in the feast day; either on the day the Chagigah was eaten, which was sometimes emphatically called "the feast", as in Num 28:16, "and in the fourteenth day of the first month, is the passover of the Lord; and in the fifteenth day of this month, is the feast"; the passover lamb was eaten on the fourteenth day of the month "Nisan", and the "Chagigah" was on the fifteenth; in the former only a lamb was eaten, in the other, cattle out of the herds; hence mention is made, both of flocks and herds, for the keeping the passover, Deu 16:2. Jarchi's note upon the place is, that the herds were for the Chagigah, with which the Talmud (l) agrees; and Jonathan ben Uzziel paraphrases the words thus, "and ye shall slay the passover before the Lord your God, between the evenings, and the sheep and oxen on the morrow, in that very day, for the joy of the feast;'' for it was observed with great joy and mirth: and the rather this is here meant, since the "Chagigah" is not only called "the feast", but this here is distinguished from the passover, as that is in the passage above cited, Num 28:16. For the passover here, seems to be the general name for the whole seven days of the festival; and the feast to be the particular feast of the first day of it, which was the fifteenth; to which may be added, that on this day all the males made their appearance in court (m); and so was a very proper time for Christ to work his miracles in, when there were so many spectators: though it may design the whole time of the feast, all the seven days of unleavened bread; during which time Christ was at Jerusalem, and wrought miracles, which had the following effect: many believed in his name; that he was some great prophet, or the prophet, or the Messiah; they gave an historical assent unto him as such, at least for that time: when they saw the miracles which he did; for as miracles, according to the prophecies of the Old Testament, were to be performed by the Messiah, such as giving sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, Isa 35:5; so they were expected by the ancient Jews, that they would be wrought by him, when he came; wherefore these Jews, seeing such like wonderful things wrought by Jesus, they concluded he must be the Messiah: though the modern ones, in order to shift off the evidence of Jesus being the Messiah, from his miracles, deny that miracles are the characteristic of the Messiah, or will be performed by him; at least, that there is no necessity of them to prove him to be the person. What miracles these were, which were now wrought by Christ, are not recorded by this, or any other evangelist; see Joh 20:30. However, being surprised at the marvellous things he did, and upon the evidence of these extraordinary works, there were many that concluded he must be come from God; among these it seems as if Nicodemus was one; see Joh 3:2; great part of these, at least some of them, were only nominal and temporary believers, who were not to be confided in as true disciples, and hearty followers of Christ; and who continued not long in the same mind and profession, as appears by what follows. (l) Pesachim, fol. 70. 2. (m) Maimon. Hilch. Chagigah, c. 1. sect. 1.
Tyndale Open Study Notes
2:22 they believed: Witnessing a miracle from God can inspire belief, but it is not the deepest faith possible (20:29).