João 2
J.C. Ryle · Citado em PreceptAustin
João 2
Ryle - The manner in which the miracle was worked deserves especial notice. We are not told of any outward visible action which preceded or accompanied it. It is not said that He touched the waterpots containing the water that was made wine. It is not said that He commanded the water to change its qualities, or that He prayed to His Father in Heaven. He simply willed the change, and it took place. We read of no prophet or apostle in the Bible who ever worked a miracle after this fashion. He who could do such a mighty work, in such a manner, was nothing less than very God. It is a comfortable thought that the same almighty power of will which our Lord here displayed is still exercised on behalf of His believing people. They have no need of His bodily presence to maintain their cause. They have no reason to be cast down because they cannot see Him with their eyes interceding for them, or touch Him with their hands, that they may cling to Him for safety. If He “wills” their salvation and the daily supply of all their spiritual need, they are as safe and well provided for as if they saw Him standing by them. Christ’s will is as mighty and effectual as Christ’s deed. The will of Him who could say to the Father, “I will that they whom thou hast given me be with me where I am,” is a will that has all power in heaven and earth, and must prevail. (John 17:24.) Happy are those who, like the disciples, believe on Him by whom this miracle was wrought. A greater marriage feast than that of Cana will one day be held, when Christ Himself will be the bridegroom and believers will be the bride. A greater glory will one day be manifested, when Jesus shall take to Himself His great power and reign. Blessed will they be in that day who are called to the marriage supper of the Lamb! (Rev. 19:9.) (John 2 Commentary) MIRACLES TODAY Sincere believers wonder whether or not God works miracles today. Certainly God knows what each person requires in order to believe in him. The New Testament accounts record a basic human characteristic that is still true today: people who insisted on a miracle in order to believe remained unconvinced after witnessing the miracle, or were told by Jesus that miracles would not help them. The person who requires God to prove himself may be hiding his or her unwillingness to believe. In coming to a personal conviction about miracles today, we can make several affirmations: • God can perform miracles. We must not confuse two questions: Does God perform miracles today? and Can God perform miracles today? The first is a reasonable question; the second implies a loss of power on God’s part and questions his ability. We cannot, by definition, impose limitations on God. God can and will do miracles anywhere and anytime he wishes. • Miracles tend to be more obvious where the gospel makes new impact. This is because miracles primarily confront ignorance rather than unbelief. Most reports of miracles today come from missionaries on the “outposts” of God’s work. It is entirely possible, as Western society sinks into a morass of religious ignorance, that God will, in fact, increase the frequency of miracles in this part of the world. • God uses people to do his miraculous work. In the past, there were many basic acts of healing and helping that required God’s direct intervention, for there were no other options. Advances in medicine, mental health, and science (which themselves strike us as miraculous at times) now allow us to carry out what previously required God’s intervention. • We must expect counterfeits in a fallen world. All the miracles recorded in the Bible were not given a divine stamp of approval (for instance, Pharaoh’s magicians’ snakes—see Exodus 7:8–13). Trusting in God’s ability and willingness to do miracles today may make believers seem gullible. But denying God’s willingness to do miracles may place believers in the even more precarious position of doubting God’s power. (LAC) Related Resources: What is the difference between miracles and magic? What were the miracles of Jesus? What miracles did Jesus perform? Does God still perform miracles? Are the miracles in the Bible to be taken literally? How can we discern counterfeit miracles? What are the greatest miracles in the Bible? What does it mean that God is a God of miracles? What is the spiritual gift of miracles? What does the Bible say about demonic/satanic miracles? How were Pharaoh’s magicians able to perform miracles? John 2:12 After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days NET John 2:12 After this he went down to Capernaum with his mother and brothers and his disciples, and they stayed there a few days. GNT John 2:12 Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ [αὐτοῦ] καὶ οἱ μαθηταὶ αὐτοῦ καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. NLT John 2:12 After the wedding he went to Capernaum for a few days with his mother, his brothers, and his disciples. KJV John 2:12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. ESV John 2:12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days. NIV John 2:12 After this he went down to Capernaum with his mother and brothers and his disciples. There they stayed for a few days. ASV John 2:12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they abode not many days. CSB John 2:12 After this, He went down to Capernaum, together with His mother, His brothers, and His disciples, and they stayed there only a few days. NKJ John 2:12 After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days. NRS John 2:12 After this he went down to Capernaum with his mother, his brothers, and his disciples; and they remained there a few days. YLT John 2:12 after this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they remained not many days. NAB John 2:12 After this, he and his mother, (his) brothers, and his disciples went down to Capernaum and stayed there only a few days. NJB John 2:12 After this he went down to Capernaum with his mother and his brothers and his disciples, but they stayed there only a few days. GWN John 2:12 After this, Jesus, his mother, brothers, and disciples went to the city of Capernaum and stayed there for a few days. BBE John 2:12 After this he went down to Capernaum, with his mother, his brothers, and his disciples, and they were there not more than two or three days. Capernaum: Joh 6:17 Mt 4:13 11:23 and His brothers and His disciples: Joh 7:3-5 Mt 12:46 13:55,56 Mk 6:3 Ac 1:13,14 1Co 9:5 Ga 1:19 John 2 Resources - Multiple Sermons and Commentaries SHORT STAY IN CAPERNAUM After this - This time phrase is used by John in Jn 11:7 and Jn 19:28. The similar phrase after these things is more common (Jn 3:22, Jn 5:1, Jn 6:1, Jn 7:1, Jn 19:38, Jn 21:1) and both frequently served to begin a new narrative section. In the present passage the after this draws our attention to the fact that Jesus is now transitioning from Cana in Galilee to Capernaum (approximately 16 miles NW of Cana) and eventually to Jerusalem to celebrate the Passover. He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days - This ministry was not discussed in the Synoptic Gospel. As discussed more below note that between Luke 4:13,14+ there is a time gap of 12-14 months. This was the time of Jesus' early Judean ministry which John alone describes during Jesus' first year of ministry. The synoptic gospels are largely silent about Jesus’ ministry between His baptism and His return to Galilee, but John recorded a fairly extensive ministry in Jerusalem and Judea (Jn 2:12–4:42) and because of this, news about Jesus quickly spread throughout Judea.
João 2
Ryle - Our Lord’s regular attendance on the feasts and ordinances of the law of Moses, deserves notice. So long as the dispensation of the Old Testament lasted, He gave it all due honour, however unworthy the hands which administered it. The unworthiness of ministers will not justify us in neglecting God’s ordinances. The exact number of Passovers which our Lord kept, and consequently the exact length of His ministry from His baptism to His crucifixion, are points on which there is much difference of opinion. For myself I can see no better view than the old one, that our Lord’s ministry lasted three years. It evidently began shortly before a Passover, and ended with a Passover....Three Passovers are distinctly named by John, viz., the one before us, the one in the sixth chapter, (John 6:3,) and the one at which our Lord was crucified. If the “feast” mentioned in the fifth chapter (John 5:1,) was the Passover, our Lord kept four Passovers, But this last point cannot be settled....To attend a marriage feast, and cleanse the temple from profanation were among the first acts of our Lord’s ministry at His first coming. To purify the whole visible Church, and hold a marriage supper, will be amongst His first acts, when He comes again. (John 2 Commentary) The Passover (pascha) of the Jews was near, and Jesus went up to Jerusalem - Note the phrase up to Jerusalem is always used to signify the elevation of the city (about 754 meters or 2,474 ft) compared to the surrounding land. This is the first of 3 Passovers mentioned by John (Jn 2:13, Jn 6:4, Jn 11:55), and was not mentioned in the synoptic Gospels. The Passover alluded to by Luke was during Jesus' boyhood (Lk 2:41-42+) Notice the name is not Passover of the Lord but Passover of the Jews,
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Ryle has an interesting note - I am inclined to see in this visit of our Lord to the temple at His first appearance in Jerusalem after beginning His ministry, a partial though very imperfect fulfilment of Malachi’s prophecy: “The Lord whom ye seek shall suddenly come to his temple.” (Mal. 3:1+) While the Jewish nation was expecting the appearance of a conquering Messiah with power and great glory, the true Messiah suddenly appeared in the temple, and declared His presence, not by exhibiting temporal power, but by insisting on greater purity in the temple worship, as the first thing which the nation needed. That a fuller and more complete accomplishment of Malachi’s words remains yet to come, I feel no doubt. But like many Old Testament prophecies about Messiah, the words were purposely intended to have a double fulfilment,—a partial one at Messiah’s first coming to suffer, a complete one at Messiah’s second coming to reign. (John 2 Commentary) Those who were selling oxen and sheep and doves, and the money changers seated at their tables - Selling is in the present tense picturing this as an ongoing activity. "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." (Carson) Animals for sacrifice needed to be sold because some of the pilgrims would have come from long distances and not brought animals along on the journey. In addition the inspectors of animals brought by some of the people were disqualified (probably most often for questionable physical defects) and they were forced to buy new animals (at unethical, exorbitant prices!) Money from other regions had to be exchanged for coins acceptable to the Jews and of course a fee was charged. This was a vibrant, albeit illegal business in God's House! Things have not changed much! I read recently of one false teacher who was worth over $60 million dollars! His real payday is someday! Note that the family of the high priest controlled the selling of animal and charged exorbitant prices for the animals.
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Ryle - The changers of money came naturally enough where buying and selling went on, to meet the convenience of Jews who had nothing but foreign money, which they wished to exchange for the current coin of Jerusalem. The tendency of the whole custom was evidently most profane. It was no doubt connived at by the priests from covetous motives. They were either connected with those who sold animals and changed money, and shared in their profits; or else they received a rent for the privilege of carrying on business within the sacred walls. No doubt they would have pleaded that all was done with a good intention! Their end was to provide facilities for worshipping God! But good intentions cannot sanctify unscriptural actions. As Dyke says on the passage, “No pretence of good ends can justify that which is forbidden by God.” (John 2 Commentary) NET Note - John 2:14-22. Does John's account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark's. John's account differs from Mark's in the mention of sheep and oxen, the mention of the whip of cords, the Greek word kermatistes for money changer (the synoptics use kollubistes, which John mentions in Jn 2:15), the scattering of the coins (Jn 2:15), and the command by Jesus, "Take these things away from here!" The word for overturned in John is anastrepho, while Matthew and Mark use katastrepho; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus' prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus' ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus' ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John's placing of the event at the opening of Jesus' ministry is due to his general approach; it was fitting 'theologically' for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John's placing of it at the opening of Jesus' public ministry, however. For example W. Barclay stated: "John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple" (John [DSBS], 94). But this is not the impression one gets by a reading of John's Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of non-synoptic material. Apart from the work of John the Baptist - and even this is markedly different from the references in the synoptics - nothing else in the first five chapters of John's Gospel is found in any of the synoptics. (ED: THE SO-CALLED "YEAR OF OBSCURITY" FOR JESUS - see comments on Mark 1:14 for this "Time Gap" not described in the 3 synoptic Gospels; see also study by S Lewis
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Ryle - The passage is one that ought to raise deep searchings of heart in many quarters. Are there none who profess and call themselves Christians, behaving every Sunday just as badly as these Jews? Are there none who secretly bring into the house of God their money, their lands, their houses, their cattle, and a whole train of worldly affairs? Are there none who bring their bodies only into the place of worship, and allow their hearts to wander into the ends of the earth? Are there none who are “almost in all evil, in the midst of the congregation?” (Prov. 5:14.) These are serious questions! Multitudes, it may be feared, could not give them a satisfactory answer. Christian churches and chapels, no doubt, are very unlike the Jewish temple. They are not built after a divine pattern. They have no altars or holy places. Their furniture has no typical meaning. But they are places where God’s word is read, and where Christ is specially present. The man who professes to worship in them should surely behave with reverence and respect. The man who brings his worldly matters with him when he professes to worship, is doing that which is evidently most offensive to Christ. The words which Solomon wrote by the Holy Ghost are applicable to all times, “Keep thy foot when thou goest to the house of God.” (Eccles. 5:1.) (John 2 Commentary) Garbage In The Temple Do you not know that your body is the temple of the Holy Spirit? —1 Corinthians 6:19+ Today's Scripture: John 2:13-22 A number of years ago, a government investigation discovered that some truckers were hauling garbage in the same refrigerated trucks that were used to transport food. Part of the problem was that trucks making long trips could not afford to return empty. According to the truckers, some considered garbage a dream commodity. They were paid to transport something that couldn’t be damaged. During congressional hearings, a food science professor likened the problem to serving potato salad from a cat’s litter box. This “pollution for profit” scandal is nothing compared to the one described in John 2:13-22. Jesus cast out the money changers from the temple because their schemes for financial gain had desecrated His Father’s house. But just as bad is polluting the temple of our bodies with thoughts and practices that don’t belong there (1 Corinthians 6:19+). Lord, help us love what's good and right— O make us pure within; And give us courage to repent When we would choose to sin. —D. De Haan Christians must live in the world, but not let the world live in them. John 2:16 and to those who were selling the doves He said, "Take these things away; stop making My Father's house a place of business. NET John 2:16 To those who sold the doves he said, "Take these things away from here! Do not make my Father's house a marketplace!" GNT John 2:16 καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. NLT John 2:16 Then, going over to the people who sold doves, he told them, "Get these things out of here. Stop turning my Father's house into a marketplace!" KJV John 2:16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. ESV John 2:16 And he told those who sold the pigeons, "Take these things away; do not make my Father's house a house of trade." NIV John 2:16 To those who sold doves he said, "Get these out of here! How dare you turn my Father's house into a market!" ASV John 2:16 and to them that sold the doves he said, Take these things hence; make not my Father's house a house of merchandise. CSB John 2:16 He told those who were selling doves, "Get these things out of here! Stop turning My Father's house into a marketplace!" NKJ John 2:16 And He said to those who sold doves, "Take these things away! Do not make My Father's house a house of merchandise!" NRS John 2:16 He told those who were selling the doves, "Take these things out of here! Stop making my Father's house a marketplace!" YLT John 2:16 and to those selling the doves he said, 'Take these things hence; make not the house of my Father a house of merchandise.' NAB John 2:16 and to those who sold doves he said, "Take these out of here, and stop making my Father's house a marketplace." NJB John 2:16 and said to the dove sellers, 'Take all this out of here and stop using my Father's house as a market.' GWN John 2:16 He told those who sold pigeons, "Pick up this stuff, and get it out of here! Stop making my Father's house a marketplace!" BBE John 2:16 And to those who were trading in doves he said, Take these things away; do not make my Father's house a market. stop making: Isa 56:5-11 Jer 7:11 Ho 12:7,8 Mt 21:13 Mk 11:17 Ac 19:24-27 1Ti 6:5 2Pe 2:3,14,15 My Father's house: Joh 5:17 8:49 10:29 20:17 Lu 2:49 John 2 Resources - Multiple Sermons and Commentaries THE TEMPLE JESUS' FATHER'S HOUSE And to those who were selling the doves He said, "Take these things away - It is interesting that Jesus drove the other things away with a scourge of cords, but not the doves. "Probably the doves were in baskets or cages and so had to be taken out by the traders." (Robertson) Take...away is in the aorist imperative indicating a command calling for them to obey immediately! Take...away (142)(airo) literally means to lift up something (Mt 17:27) and to carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). In the first Septuagint use of airo in Ge 35:2 Jacob told his household "Put away (airo in the aorist imperative) the foreign gods." Even as the foreign gods were an abomination that must be removed, so too the evil practices in the holy environs of God were an abomination! Jesus used airo in a positive sense when He declared "Take (aorist imperative) My yoke" (Mt 11:29+) and again when he said "Take (aorist imperative) up (your) cross." (Mk 8:34+) John
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Ryle - We see, for another thing, in this passage, how men may remember words of religious truth long after they are spoken, and may one day see a meaning in them which at first they did not see. We are told that our Lord said to the Jews, “Destroy this temple and in three days I will raise it up.” St. John informs us distinctly that “He spake of the temple of His body,” that he referred to His own resurrection. Yet the meaning of the sentence was not understood by our Lord’s disciples at the time that it was spoken. It was not till “He was risen from the dead,” three years after the events here described, that the full significance of the sentence flashed on their hearts. For three years it was a dark and useless saying to them. For three years it lay sleeping in their minds, like a seed in a tomb, and bore no fruit. But at the end of that time the darkness passed away. They saw the application of their Master’s words, and as they saw it were confirmed in their faith. “They remembered that He had said this,” and as they remembered “they believed.” It is a comfortable and cheering thought, that the same kind of thing that happened to the disciples is often going on at the present day. The sermons that are preached to apparently heedless ears in churches, are not all lost and thrown away. The instruction that is given in schools and pastoral visits, is not all wasted and forgotten. The texts that are taught by parents to children are not all taught in vain. There is often a resurrection of sermons, and texts, and instruction, after an interval of many years. The good seed sometimes springs up after he that sowed it has been long dead and gone. Let preachers go on preaching, and teachers go on teaching, and parents go on training up children in the way they should go. Let them sow the good seed of Bible truth in faith and patience. Their labour is not in vain in the Lord. Their words are remembered far more than they think, and will yet spring up “after many days.” (1 Cor. 15:58; Eccles. 11:1.) (John 2 Commentary) Remember! When He had risen from the dead, His disciples remembered . . . and they believed the Scripture. —John 2:22 Today's Scripture: John 2:13-22 The disciples remembered—and then they believed. After the death of Jesus on the cross and His resurrection, they recalled and finally understood Jesus’ words, “Destroy this temple, and in three days I will raise it up” (John 2:19). If our faith is to grow, we too need to remember the cross and the empty tomb. Jesus established a memorial of His death, a practice we call the Lord’s Supper, knowing that our faith and hope would be strengthened as we remember what He has done for us. He said, “Do this in remembrance of Me” (1 Corinthians 11:24). Every time we meet to drink of the cup and eat the bread, we remember what it cost Him to redeem us. The true believer does not live in memories only, however, but with hope for the future. We are to partake of the cup and bread “till He comes” (v.26). The One who died for us also rose from the grave. As we think of our loved ones who have died in the faith, we look beyond to the day when the graves will be opened and we will meet them again. We can be sure that because Jesus lives we too shall live. We sorrow not as others do, Whose hopes fade like the flowers; There is a hope that's born of God, And such a hope is ours. —McNeil In life and in death, Christ is our hope. John 2:18 The Jews then said to Him, "What sign do You show us [as your authority] for doing these things? NET John 2:18 So then the Jewish leaders responded, "What sign can you show us, since you are doing these things?" GNT John 2:18 ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ, Τί σημεῖον δεικνύεις ἡμῖν ὅτι ταῦτα ποιεῖς; NLT John 2:18 But the Jewish leaders demanded, "What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it." KJV John 2:18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? ESV John 2:18 So the Jews said to him, "What sign do you show us for doing these things?" NIV John 2:18 Then the Jews demanded of him, "What miraculous sign can you show us to prove your authority to do all this?" ASV John 2:18 The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things? CSB John 2:18 So the Jews replied to Him, "What sign of authority will You show us for doing these things?" NKJ John 2:18 So the Jews answered and said to Him, "What sign do You show to us, since You do these things?" NRS John 2:18 The Jews then said to him, "What sign can you show us for doing this?" YLT John 2:18 the Jews then answered and said to him, 'What sign dost thou shew to us -- that thou dost these things?' NAB John 2:18 At this the Jews answered and said to him, "What sign can you show us for doing this?" NJB John 2:18 The Jews intervened and said, 'What sign can you show us that you should act like this?' GWN John 2:18 The Jews reacted by asking Jesus, "What miracle can you show us to justify what you're doing?" BBE John 2:18 Then the Jews put this question to him: What sign of authority have you to give us, seeing that you do these things? What sign: Jn 6:30 Mt 12:38-42 Mt 16:1-4 Mk 8:11 Lu 11:29 For doing these things: Jn 1:25 Mt 21:23 Mk 11:27,28 Lu 20:1,2 Ac 4:7 5:28 John 2 Resources - Multiple Sermons and Commentaries JEWS SEEK A SIGN FROM SAVIOR The Jews (Ioudaios) then said to Him, "What sign (semeion) do You show (deiknuo) us as your authority for doing these things? - The Jews in this context most likely refers to the Jewish authorities, leaders (Sanhedrin) or even the Temple police (cf. Jn 7:32, 45–46; Jn 18:3, 12, 18, 22; Jn 19:6; Acts 5:21, 22, 26+). Note that they do not specifically say it is unlawful for Jesus to have done what He did (and they did not arrest Him as they did Peter and the other apostles in Acts 5:17,18+), which at least implies that they knew some of the activities were not in accord with divine righteousness and holiness! Jesus' actions exposing the crass commercialization also exposed the wickedness in the hearts of the Jews who had permitted such defilement of the Holy Temple (and likely benefited financially from it - let's face it "religion" can be "big business")! The Jews wanted to see Jesus' "papers," (or "credentials") so to speak, or evidence which gave Him the authority to cleanse the Temple (The irony is they had complete access to His "credentials" in over 300 Old Testament Messianic Prophecies! They simply did not have eyes to see! cf Mt 13:14, 15+). They were there to challenge His authority. But were they specifically asking for a miraculous sign? Jesus answers them in the next verse giving them a parabolic response, one which in fact was a sign later referred to as the sign of Jonah. The NLT and NIV render this passage "But the Jewish leaders demanded," which is clearly stronger than "said." John
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Ryle notes that "This verse is an instance of St John’s habit of making explanatory comments in his Gospel as he goes on, in order to make things clear to his Gentile readers." (John 2 Commentary) But (term of contrast) He was speaking of the temple (naos) of His body - Speaking is in the imperfect tense indicating over and over. John explains Jesus' otherwise enigmatic statement. Of course even the apostle John did not have this insight until after His resurrection (Jn 2:22), but here he gives us his explanation from hindsight. His resurrection was the sign Jesus would give to the Jews. Paul used "temple" (naos) in the same way when he asked "Or do you not know (IMPLICATION? OF COURSE YOU DO KNOW THIS TRUTH!) that your body is a temple of the Holy Spirit who is in you, Whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify (aorist imperative - "Just do it!" = we need the Holy Spirit to obey this command!) God in your body." (1 Cor 6:19-20+) THOUGHT - "Let it be noted, that as our Lord calls His own body a “temple,” so also the bodies of His believing people are called “the temple of the Holy Ghost.” (1 Cor. 6:19.) If it was wrong to defile and profane the temple made of stone and wood, how much more is it wrong to defile by sin the temple of our bodies! St. Paul and St. Peter both call our bodies our “tabernacle.” (2 Cor. 5:1+; 2 Pet. 1:13+.)" (J C Ryle) As alluded to earlier, Jesus' words were recalled by the Jewish opposition albeit as false accusations at His trial. Notice how they misquote (to their advantage) what Jesus said “We heard Him say, ‘I will destroy this temple (naos) made with hands, and in three days I will build another made without hands.’” (Mk 14:58) and said, “This man stated, ‘I am able to destroy the temple (naos) of God (THEY ARE REFERRING TO THE LITERAL TEMPLE) and to rebuild it in three days.’” (Mt 26:61) NET Note - The genitive "of his body" (tou somatos autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to His participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection. Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus' resurrected body. Compare the non-localized worship mentioned in John 4:21–23+, and also Rev 21:22+ ("I saw no temple (naos) in it, for the Lord God the Almighty and the Lamb are its temple (naos)."). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus Himself, in whose resurrected person people may now encounter God (see John 1:18+, Jn 14:6). (John 2) Temple (sanctuary) (3485) see note on naos Bob
João 2
Ryle - We are told that when our Lord was at Jerusalem, the first time, He “did not commit Himself” to those who professed belief in Him. He knew that they were not to be depended on. They were astonished at the miracles which they saw Him work. They were even intellectually convinced that He was the Messiah, whom they had long expected. But they were not “disciples indeed.” (John 8:31.) They were not converted, and true believers. Their hearts were not right in the sight of God, though their feelings were excited. Their inward man was not renewed, whatever they might profess with their lips. Our Lord knew that nearly all of them were stony-ground hearers. (Luke 8:13+) As soon as tribulation or persecution arose because of the word, their so called faith would probably wither away and come to an end. All this our Lord saw clearly, if others around Him did not. Andrew, and Peter, and John, and Philip, and Nathanael, perhaps wondered that their Master did not receive these seeming believers with open arms. But they could only judge things by the outward appearance. Their Master could read hearts. “He knew what was in man.” The truth now before us, is one which ought to make hypocrites and false professors tremble. They may deceive men, but they cannot deceive Christ. They may wear a cloak of religion, and appear, like whited sepulchres, beautiful in the eyes of men. But the eyes of Christ see their inward rottenness, and the judgment of Christ will surely overtake them, except they repent. Christ is already reading their hearts, and as He reads He is displeased. They are known in heaven, if they are not known on earth, and they will be known at length to their shame, before assembled worlds, if they die unchanged. It is written, “I know thy works, that thou hast a name that thou livest, and art dead.” (Rev. 3:1+) But the truth before us has two sides, like the pillar of cloud and fire at the Red sea. (Ex 14:20.) If it looks darkly on hypocrites, it looks brightly on true believers. If it threatens wrath to false professors, it speaks peace to all who love the Lord Jesus Christ in sincerity. A real Christian may be weak, but he is true. One thing, at any rate, the servant of Christ can say, when cast down by a sense of his own infirmity, or pained by the slander of a lying world. He can say, “Lord, I am a poor sinner, but I am in earnest, I am true. Thou knowest all things: thou knowest that I love thee. Thou knowest all hearts, and thou knowest that, weak as my heart is, it is a heart that cleaves to thee.” The false Christian shrinks from the eye of an all-seeing Saviour. The true Christian desires his Lord’s eye to be on him morning, noon, and night. He has nothing to hide. (John 2 Commentary) John 2:25 and because He did not need anyone to testify concerning man, for He Himself knew what was in man. NET John 2:25 He did not need anyone to testify about man, for he knew what was in man. GNT John 2:25 καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. NLT John 2:25 No one needed to tell him what mankind is really like. KJV John 2:25 And needed not that any should testify of man: for he knew what was in man. ESV John 2:25 and needed no one to bear witness about man, for he himself knew what was in man. NIV John 2:25 He did not need man's testimony about man, for he knew what was in a man. ASV John 2:25 and because he needed not that any one should bear witness concerning man; for he himself knew what was in man. CSB John 2:25 and because He did not need anyone to testify about man; for He Himself knew what was in man. NKJ John 2:25 and had no need that anyone should testify of man, for He knew what was in man. NRS John 2:25 and needed no one to testify about anyone; for he himself knew what was in everyone. YLT John 2:25 and because he had no need that any should testify concerning man, for he himself was knowing what was in man. NAB John 2:25 and did not need anyone to testify about human nature. He himself understood it well. NJB John 2:25 he never needed evidence about anyone; he could tell what someone had within. GWN John 2:25 and didn't need anyone to tell him about human nature. He knew what people were really like. BBE John 2:25 He had no need for any witness about man; for he himself had knowledge of what was in man. He did not need. Jn 2:4. 4:32. 6:15. Mt 17:4. Mk 6:48. Lk 20:8. 22:49. knew. Jn 1:42, 47, 48. 4:17-19, 29. 5:42. 6:61, 64, 71. Jn 10:14, 27. 13:1, 11, 27, 28. 16:19, 30. Jn 18:4. 21:17. Ge 42:7, 8. 16:7. 1 Ki 8:39. 1 Chr 28:9. 2 Chr 6:30. Ps 40:17, 44:21, 139:2. Is 66:18. Ezek 11:5. Mt 9:4. 12:25. 17:25-27. 22:18. Mk 2:8. 12:15. Lk 5:22. 6:8. 9:47. 11:17. what was in. 1 Ki 8:39. Jer 17:10. Jer 20:12. Mk 7:21. Act 1:24. Rev 2:23. John 2 Resources - Multiple Sermons and Commentaries JESUS KNOWS MEN'S HEARTS And because He did not need anyone to testify (martureo) concerning man - NLT - "No one needed to tell him about human nature." Jesus did not need a human witness to reveal the heart of men, their innermost thoughts. For (gar) is a straightforward term of explanation. He Himself knew (ginosko) what was in man - This speaks of His omniscience and explains why no one needed to tell Him about human nature and at the same time revealed His divine nature. "This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here." (Robertson Word Pictures) Vincent on knew (ginosko)in the imperfect tense - The imperfect expresses continuance: He was all along cognizant as the successive cases presented themselves; thus falling in with the next words, “what was in the man,” i.e., in each particular man with whom He had to do. No such characteristic as this was attributed to the gods of Paganism. “While, then, the gift of anything like general foreknowledge appears to be withheld from all the deities of invention, that of ‘the discerner of the thoughts and intents of the heart,’ is nowhere found; nor was it believed of any member of the Olympian community, as it was said of One greater than they, ‘He knew all men, and needed not that any should testify of man, for He knew what was in man,’ ” (Gladstone, “Homer and the Homeric Age,” ii., 366).
João 2
Ryle - In leaving the whole passage, I cannot help remarking what a faithful picture of human nature it exhibits, and how many are the ways in which human corruption and infirmity show themselves. Within the space of a few verses we find some openly profaning God’s temple for the sake of gain,—some angrily demanding a sign of Him who shows zeal for purity,—some professing a false faith,—and some few only believing, but even these believing with a weak, unintelligent faith. It is the state of things which exists everywhere and always. (John 2 Commentary) To testify (witness) (3140)(martureo from martus/martys = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. Testify relates to fact, not opinion, as in a courtroom setting. Uses of martureo in John's Gospel. First 5 uses refer to the witness of John the Baptist.- Jn. 1:7+; Jn. 1:8+; Jn. 1:15+; Jn. 1:32+; Jn. 1:34+; Jn. 2:25; Jn. 3:11+; Jn. 3:26+; Jn. 3:28+; Jn. 3:32+; Jn. 4:39+; Jn. 4:44+; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24 Steven