13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
Cleansing of Temple
14 In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business. 15 And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; 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; you shall not make my Father’s house a house of trade.”
His Disciples Remembered I
17 His disciples remembered that it was written, “Zeal for your house will consume me.”
Dialogue about a Sign
18 The Jews then said to him, “What sign have you to show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty–six years to build this temple, and will you raise it up in three days?” 21 But he spoke of the temple of his body.
His Disciples Remembered II
22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.
Belief in Jesus
23 Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; 24 but Jesus did not trust himself to them, 25 because he knew all men and needed no one to bear witness of man; for he himself knew what was in man.
EXPLANATION
Introduction
On the next three Lenten Sundays and the daily readings during weeks four and five of Lent the Gospel Reading will be taken from St. John’s Gospel with the focus being on the growing opposition between Jesus and “the Jews”.
Today’s Gospel is one of the few narratives about Jesus that appears in all four Gospels, though in John it is placed at the beginning rather than at the end of Jesus’ ministry, as the three synoptics position it.
Today’s Gospel is often referred to as Jesus acting in a fit of anger. The text does not say that. Jesus was acting as fulfilling the role of Messiah and as a prophet of his death, which the text does show if read carefully. Zeal is a much better description of Jesus’ attitude.
13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
“The Passover of the Jews was at hand,” — The most important of all Jewish feasts was the Passover, celebrated annually in the Temple in Jerusalem on the fourteenth day of the Jewish month of Nisan (March/April in our calendar). It commemorated the freeing of the Israelites from the slavery of Egypt (Ex. 12). Part of the celebration was a meal with lamb and unleavened bread. The feast pre–figured the Last Supper, observed on the same day and commemorating the freeing of Christ’s followers from the slavery of sin. The meal of the lamb and unleavened bread pre–figured the Holy Eucharist, Jesus being the Lamb (Jn. 1: 39). Communion appears under the form of unleavened bread.
Every male Israelite had to “appear before the Lord God” (cf. Ex. 34: 23; Dt. 16: 16). The attendance was always very large.
“and Jesus went up to Jerusalem.” — People in the majority of countries refer to going to the capital city as “going up” or “went up”; then they “go down” or “went down” to the country.
It was Jesus’ custom to go to Jerusalem to celebrate the major feasts. This is the first of three Passover Feasts mentioned during the public ministry of Jesus in John’s Gospel (Jn. 2: 13; 6: 4; 11: 55). This would indicate that Jesus’ public ministry was more than two years, at least, but it would be possible for him to attend three such feasts within two years. The other three Gospels mention only one such feast because Matthew, Mark and Luke describe the public ministry as taking place in a single year. The reason for this difference is that the four evangelists were not concentrating on history as much as the theological explanations of what took place. That, of course, is more important.
14 In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business. 15 And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; 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; you shall not make my Father’s house a house of trade.”
“In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business.” — There are many references in the Old Testament condemning the trading that took place in the Temple to make it easy for worshippers to buy animals and pigeons suitable for sacrifice (Zech. 14: 21; Jer. 7: 11; Mal. 3: 1). One of the reasons for this was that the people were not paying the tithes they owed to the Temple. The prices charged by the traders were inflated.
The Temple had five courts: (1) the holy of holies (2) the court of priests (3) the court of Israel (4) the court of women (5) the court of Gentiles. In this last and outer court trade took place and was not considered to be wrong or desecrating the Temple. The animals were guaranteed to be unblemished for sacrifice. They were bought but foreign currency, with images of emperors and kings was judged to be idolatrous and had to be exchanged for a particular Jewish coin, the half–shekel. This was equivalent to a day’s wage and also the price of the Temple tax.
“And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money–changers and overturned their tables.” — Sticks and anything that might be used as a weapon were not allowed in the Temple or its courts. The “cords” mentioned were probably made from rushes used to bed the animals.
Traders, their staffs and the animals were included in this “all” that were driven away.
A consequence of this action was that the Temple sacrifices were stopped, at least for a period, because now there was nothing to sacrifice. This was a symbol of what would happen after Jesus was crucified as will be made clear in verses 18-21 and in the second paragraph from here.
“And he told those who sold the pigeons, “Take these things away;” — If the pigeons were driven out of the Temple they would have flown away or perhaps continued to live, even nest, in the Temple.
“Take these things away” had a deeper meaning which does not become clear until verses 19–22. Jesus is saying that the Temple sacrifices have come to their end and are not to be continued. He will substitute his body as the one sacrifice to be offered in the future. Verse 22 will make clear that the apostles did not understand what was taking place in the cleansing of the Temple until Jesus had risen from the dead. Only then did they understand and believe “the word Jesus said”.
“you shall not make my Father’s house a house of trade.” — This is the first of twenty–seven times in John’s Gospel where he calls God “my Father”. This means that he is claiming to be “The Son of God”, the promised Messiah (Anointed One, the Christ).
The Jewish belief was that God dwelt in the Temple as his home. Jesus now reclaims the Temple as his Father’s home, not “a house of trade” but to be used according to his wishes.
Note the play on “my Father’s house” and “the house of trade”.
“a house of trade” The particular antagonistic “Jews” with whom Jesus was in dialogue in this scene were the Temple authorities who should have known the Old Testament references to the Temple some of which were quoted by the other evangelists. One clear reference was to the Temple being “a den of robbers” as a result of which “I will cast you out” (Jer. 7: 11–15). A second reference was to Tobit 14: 5–7 where God’s mercy was highlighted, promising the restoration of Jerusalem with a “glorious” House of God. A third reference was to Zechariah 14: 20–21 — “And there shall no longer be a trader in the House of the Lord of hosts”. Finally, Isaiah 56: 7 spoke of God giving the future Messianic Temple.
By his words and actions here, it was obvious to the Jewish authorities that Jesus was claiming to act as a prophet.
17 His disciples remembered that it was written, “Zeal for your house will consume me.”
“His disciples remembered that it was written,” — The word “remembered” is special in John’s Gospel. It refers to the gradual ability of the disciples to understand that the life, passion, death and resurrection of Jesus fulfilled the Sacred Scriptures. Because of this reference to the Old Testament, they felt free to understand or interpret theologically what was first written in prophecy. The Bible being inspired, the Holy Spirit safeguards the accuracy of both Old and New Testament passages. “But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you” (Jn. 14: 26).
“Zeal for your house will consume me.” — The reference is to Psalm 69. In verse 9 John substitutes the future (“will consume”) for the past tense indicating that what he has done will cost him his life. This psalm is the most frequently quoted in the New Testament (Rm. 11: 9; 15: 13; Mt. 27: 48; Jn. 15: 25, 19: 28–29; Ac. 1: 20).
18 The Jews then said to him, “What sign have you to show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty–six years to build this temple, and will you raise it up in three days?” 21 But he spoke of the temple of his body.
“The Jews then said to him,” — When John in his Gospel frequently referred to “the Jews” he meant the hostile leaders.
“‘What sign have you to show us for doing this’” — The “Jews” replied to Jesus by asking for “a sign”. They were looking for proof by way of a miracle to prove his implicit claim to be a prophet and Messiah. Jesus did not equate signs and miracles. His “sign” of authority, that he was prophet and Messiah, was not the cleansing of the Temple which obviously was not a miracle. His proof appears in the following words.
Jesus answered them, “Destroy this temple, and in three days I will raise it up.” — The words for “destroy” and “raise it up” could refer to the destruction of the Temple and its reconstruction or to his own crucifixion and resurrection.
“The Jews then said, ‘It has taken forty–six years to build this temple,” — “The Jews” were focused on a material temple and missed the reference to Jesus’ body as God’s Temple. Unfortunately the English is not as clear as the Greek text which uses two words for Temple. One word, hierón, (v. 14) has the meaning of the Temple area. The second word, naós, (vv. 19–21) has the meaning of the inner sanctuary. Jesus used this second word when he referred to his body. “For in him the whole fulness of deity dwells bodily” (Col. 2: 9). He is the full presence of God on earth; he is the Temple of God by his incarnation.
Building of the Jerusalem Temple began in 20/19 B.C. This incident took place about 28/27/26 A.D., about forty–six years later. In fact the building was not completed until about 63 A.D. The Romans destroyed it in 70 A.D.
“‘and will you raise it up in three days?’But he spoke of the temple of his body.” — “The Jews” had asked Jesus for a sign and he had replied “Destroy this Temple and in three days I will raise it up”. Their comment on this was another remark which should be read as one full of contempt: ‘will you (more or less, who do you think you are?) raise it up?’
“In three days” is a reference to the resurrection which will be the sign “the Jews” requested. This “sign” endorses that his risen body is the Temple of his Father. This is corroborated by verse 22 now following.
22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.
“When therefore he was raised from the dead, his disciples remembered that he had said this;” — The disciples did not understand what Jesus foretold about his body until he rose from the dead. Only then did they understand the scripture passage quoted in v. 17 and his reference to his risen body.
“and they believed the scripture and the word which Jesus had spoken.” — This spoken word was verse 19: “Destroy this temple, and in three days I will raise it up.”
23 Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; 24 but Jesus did not trust himself to them, 25 because he knew all men and needed no one to bear witness of man; for he himself knew what was in man.
“Now when he was in Jerusalem at the Passover feast, many believed in his name” — John gives his comment on the dialogue between Jesus and “the Jews”. He refers to the crowd (“many”) and not “the Jews”. Not all but “many” believed “in his name”, which means in his person. Faith is not just accepting propositions of doctrine but is a commitment to a person, Jesus Christ in this case. However, faith in him often could be, as here for “many”, was only as a wonder–worker because of the miracles performed. This was the way in which some disciples believed in him also.
John was not writing for the Jews but for Christians so while it appears that he was recording statements for the Jews of Jesus’ time, John was making it clear to the Christians of his time, and those for whom he was writing, that there were practical lessons to be learnt by them; they had to check the authenticity of their faith. The following scene, his interview with Nicodemus, bears out this statement.
“when they saw the signs which he did;” — Apart from changing water into wine at Cana (Jn. 2: 1–11), John does not report any other miracles performed by Jesus. However, he does know of many (Jn. 3: 2; 4: 45). Matthew mentions some blind and lame people whom he cured during the cleansing of the Temple (Mt. 21: 14).
“but Jesus did not trust himself to them,” — Jesus, in the following words, supplies the reason why he did not trust the faith of those with whom he was dealing.
“because he knew all men and needed no one to bear witness of man;for he himself knew what was in man.” — Jesus could read peoples’ hearts and minds and see them as fickle (Jn, 2: 25; 6: 61; CCC, 473). This is a claim to have divine knowledge like his Father (Jn. 1: 49; 4: 39; 16: 30).
APPLICATION
I AM A TEMPLE OF GOD
Those who believe in God believe that he is in heaven, surrounded by angels and saints who worship and revere him for eternity. God has left it to the free choice and preferential love of each person to join him or not in this heavenly sanctuary. “Those who die in God’s grace and friendship and are perfectly purified live forever with Christ (Catechism of the Catholic Church, 1023). Heaven is the original Temple where God dwells and is worshipped in a state of supreme definitive happiness, the community of all who are incorporated into Christ, the ‘house’ of prayer by those who enjoy the beatific vision.
Today’s Gospel reading treats of the Temple in Jerusalem, a material building that was the centre of Jewish life and worship. The people of Israel believed that God lived in the Temple among his people. The Letter to the Hebrews describes the earthly and material Temple as “a copy and shadow of the heavenly sanctuary” (Hb. 8: 5).
Jesus was very closely associated with this material Temple in Jerusalem: at age forty days he was presented in the Temple and dedicated to his Father; he continued to make annual trips there throughout his life; on one visit he stayed behind when his parents left so that he might be about his Father’s business in the Temple; he paid the Temple tax; his zeal for the Temple drove him to clean the Temple of abuses, particularly by traders and money–changers who were using it to make personal profits.
This material Temple in Jerusalem belonged to the Old Testament and in today’s Gospel Jesus prophesied that its life–span had come to an end with the new covenant or relationship with God through Jesus in the New Testament. The New Temple, he said, would be his risen Body.
“Destroy this temple, and in three days I will raise it up. He spoke of the temple of his body”. God’s presence in the world is no longer to be a place but a person. Jesus himself is the New Temple, the centre of a new worship “in spirit and truth” (Jn 4: 23f Jn 7:38). The Temple authorities were so wrapped up in their pre–conceived ideals of what the Messiah should be like, they failed to recognise the signs he gave or even examine them. Their minds were closed to what was going on around them.
Once again we see the danger of letting other people think, if not fail to think, on our behalf. Today’s Gospel is clear. The Temple is where we encounter the presence of God. It is a person, Jesus Christ, the Word Incarnate. We encounter him in the Church which St. Paul describes as the Body of Christ. It has a structure but it is more; it is a Person, head and members. It is “the sacrament [the sacred sign] of salvation. The Head comes to us primarily and especially in the seven sacraments and transforms us with and into his holiness.
Then there is the truth that is almost unbelievable: we, unworthy as we are, can be Temples of the Holy Spirit, God indwelling in each of us. “Do you not know that you are God’s Temple and that God’s Spirit dwells in you? If anyone destroys God’s Temple, God will destroy him. For God’s Temple is holy, and that Temple is you” (I Cor. 3: 16).
As a Temple of God’s Holy Spirit, we ask the question, ‘Where does he abide in me?’ Obviously in each heart, the seat of love. It is a loving presence on his part as on mine. Unfortunately, because we are so human and weak, we can neglect him, forget him or abandon him. Today’s Gospel reading is about cleansing, to remind us that this is an excellent time to return purified to the Lord. May this Lenten cleansing bring us back to be worthy Temples of God dwelling in our hearts.
Commentary on 3rd Sunday of Lent (B) 8th March 2015
TEXT John 2:13–25
Setting
13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
Cleansing of Temple
14 In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business. 15 And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; 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; you shall not make my Father’s house a house of trade.”
His Disciples Remembered I
17 His disciples remembered that it was written, “Zeal for your house will consume me.”
Dialogue about a Sign
18 The Jews then said to him, “What sign have you to show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty–six years to build this temple, and will you raise it up in three days?” 21 But he spoke of the temple of his body.
His Disciples Remembered II
22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.
Belief in Jesus
23 Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; 24 but Jesus did not trust himself to them, 25 because he knew all men and needed no one to bear witness of man; for he himself knew what was in man.
EXPLANATION
Introduction
On the next three Lenten Sundays and the daily readings during weeks four and five of Lent the Gospel Reading will be taken from St. John’s Gospel with the focus being on the growing opposition between Jesus and “the Jews”.
Today’s Gospel is one of the few narratives about Jesus that appears in all four Gospels, though in John it is placed at the beginning rather than at the end of Jesus’ ministry, as the three synoptics position it.
Today’s Gospel is often referred to as Jesus acting in a fit of anger. The text does not say that. Jesus was acting as fulfilling the role of Messiah and as a prophet of his death, which the text does show if read carefully. Zeal is a much better description of Jesus’ attitude.
13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
“The Passover of the Jews was at hand,” — The most important of all Jewish feasts was the Passover, celebrated annually in the Temple in Jerusalem on the fourteenth day of the Jewish month of Nisan (March/April in our calendar). It commemorated the freeing of the Israelites from the slavery of Egypt (Ex. 12). Part of the celebration was a meal with lamb and unleavened bread. The feast pre–figured the Last Supper, observed on the same day and commemorating the freeing of Christ’s followers from the slavery of sin. The meal of the lamb and unleavened bread pre–figured the Holy Eucharist, Jesus being the Lamb (Jn. 1: 39). Communion appears under the form of unleavened bread.
Every male Israelite had to “appear before the Lord God” (cf. Ex. 34: 23; Dt. 16: 16). The attendance was always very large.
“and Jesus went up to Jerusalem.” — People in the majority of countries refer to going to the capital city as “going up” or “went up”; then they “go down” or “went down” to the country.
It was Jesus’ custom to go to Jerusalem to celebrate the major feasts. This is the first of three Passover Feasts mentioned during the public ministry of Jesus in John’s Gospel (Jn. 2: 13; 6: 4; 11: 55). This would indicate that Jesus’ public ministry was more than two years, at least, but it would be possible for him to attend three such feasts within two years. The other three Gospels mention only one such feast because Matthew, Mark and Luke describe the public ministry as taking place in a single year. The reason for this difference is that the four evangelists were not concentrating on history as much as the theological explanations of what took place. That, of course, is more important.
14 In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business. 15 And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; 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; you shall not make my Father’s house a house of trade.”
“In the temple he found those who were selling oxen and sheep and pigeons, and the money–changers at their business.” — There are many references in the Old Testament condemning the trading that took place in the Temple to make it easy for worshippers to buy animals and pigeons suitable for sacrifice (Zech. 14: 21; Jer. 7: 11; Mal. 3: 1). One of the reasons for this was that the people were not paying the tithes they owed to the Temple. The prices charged by the traders were inflated.
The Temple had five courts: (1) the holy of holies (2) the court of priests (3) the court of Israel (4) the court of women (5) the court of Gentiles. In this last and outer court trade took place and was not considered to be wrong or desecrating the Temple. The animals were guaranteed to be unblemished for sacrifice. They were bought but foreign currency, with images of emperors and kings was judged to be idolatrous and had to be exchanged for a particular Jewish coin, the half–shekel. This was equivalent to a day’s wage and also the price of the Temple tax.
“And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money–changers and overturned their tables.” — Sticks and anything that might be used as a weapon were not allowed in the Temple or its courts. The “cords” mentioned were probably made from rushes used to bed the animals.
Traders, their staffs and the animals were included in this “all” that were driven away.
A consequence of this action was that the Temple sacrifices were stopped, at least for a period, because now there was nothing to sacrifice. This was a symbol of what would happen after Jesus was crucified as will be made clear in verses 18-21 and in the second paragraph from here.
“And he told those who sold the pigeons, “Take these things away;” — If the pigeons were driven out of the Temple they would have flown away or perhaps continued to live, even nest, in the Temple.
“Take these things away” had a deeper meaning which does not become clear until verses 19–22. Jesus is saying that the Temple sacrifices have come to their end and are not to be continued. He will substitute his body as the one sacrifice to be offered in the future. Verse 22 will make clear that the apostles did not understand what was taking place in the cleansing of the Temple until Jesus had risen from the dead. Only then did they understand and believe “the word Jesus said”.
“you shall not make my Father’s house a house of trade.” — This is the first of twenty–seven times in John’s Gospel where he calls God “my Father”. This means that he is claiming to be “The Son of God”, the promised Messiah (Anointed One, the Christ).
The Jewish belief was that God dwelt in the Temple as his home. Jesus now reclaims the Temple as his Father’s home, not “a house of trade” but to be used according to his wishes.
Note the play on “my Father’s house” and “the house of trade”.
“a house of trade” The particular antagonistic “Jews” with whom Jesus was in dialogue in this scene were the Temple authorities who should have known the Old Testament references to the Temple some of which were quoted by the other evangelists. One clear reference was to the Temple being “a den of robbers” as a result of which “I will cast you out” (Jer. 7: 11–15). A second reference was to Tobit 14: 5–7 where God’s mercy was highlighted, promising the restoration of Jerusalem with a “glorious” House of God. A third reference was to Zechariah 14: 20–21 — “And there shall no longer be a trader in the House of the Lord of hosts”. Finally, Isaiah 56: 7 spoke of God giving the future Messianic Temple.
By his words and actions here, it was obvious to the Jewish authorities that Jesus was claiming to act as a prophet.
17 His disciples remembered that it was written, “Zeal for your house will consume me.”
“His disciples remembered that it was written,” — The word “remembered” is special in John’s Gospel. It refers to the gradual ability of the disciples to understand that the life, passion, death and resurrection of Jesus fulfilled the Sacred Scriptures. Because of this reference to the Old Testament, they felt free to understand or interpret theologically what was first written in prophecy. The Bible being inspired, the Holy Spirit safeguards the accuracy of both Old and New Testament passages. “But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you” (Jn. 14: 26).
“Zeal for your house will consume me.” — The reference is to Psalm 69. In verse 9 John substitutes the future (“will consume”) for the past tense indicating that what he has done will cost him his life. This psalm is the most frequently quoted in the New Testament (Rm. 11: 9; 15: 13; Mt. 27: 48; Jn. 15: 25, 19: 28–29; Ac. 1: 20).
18 The Jews then said to him, “What sign have you to show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty–six years to build this temple, and will you raise it up in three days?” 21 But he spoke of the temple of his body.
“The Jews then said to him,” — When John in his Gospel frequently referred to “the Jews” he meant the hostile leaders.
“‘What sign have you to show us for doing this’” — The “Jews” replied to Jesus by asking for “a sign”. They were looking for proof by way of a miracle to prove his implicit claim to be a prophet and Messiah. Jesus did not equate signs and miracles. His “sign” of authority, that he was prophet and Messiah, was not the cleansing of the Temple which obviously was not a miracle. His proof appears in the following words.
Jesus answered them, “Destroy this temple, and in three days I will raise it up.” — The words for “destroy” and “raise it up” could refer to the destruction of the Temple and its reconstruction or to his own crucifixion and resurrection.
“The Jews then said, ‘It has taken forty–six years to build this temple,” — “The Jews” were focused on a material temple and missed the reference to Jesus’ body as God’s Temple. Unfortunately the English is not as clear as the Greek text which uses two words for Temple. One word, hierón, (v. 14) has the meaning of the Temple area. The second word, naós, (vv. 19–21) has the meaning of the inner sanctuary. Jesus used this second word when he referred to his body. “For in him the whole fulness of deity dwells bodily” (Col. 2: 9). He is the full presence of God on earth; he is the Temple of God by his incarnation.
Building of the Jerusalem Temple began in 20/19 B.C. This incident took place about 28/27/26 A.D., about forty–six years later. In fact the building was not completed until about 63 A.D. The Romans destroyed it in 70 A.D.
“‘and will you raise it up in three days?’But he spoke of the temple of his body.” — “The Jews” had asked Jesus for a sign and he had replied “Destroy this Temple and in three days I will raise it up”. Their comment on this was another remark which should be read as one full of contempt: ‘will you (more or less, who do you think you are?) raise it up?’
“In three days” is a reference to the resurrection which will be the sign “the Jews” requested. This “sign” endorses that his risen body is the Temple of his Father. This is corroborated by verse 22 now following.
22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.
“When therefore he was raised from the dead, his disciples remembered that he had said this;” — The disciples did not understand what Jesus foretold about his body until he rose from the dead. Only then did they understand the scripture passage quoted in v. 17 and his reference to his risen body.
“and they believed the scripture and the word which Jesus had spoken.” — This spoken word was verse 19: “Destroy this temple, and in three days I will raise it up.”
23 Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; 24 but Jesus did not trust himself to them, 25 because he knew all men and needed no one to bear witness of man; for he himself knew what was in man.
“Now when he was in Jerusalem at the Passover feast, many believed in his name” — John gives his comment on the dialogue between Jesus and “the Jews”. He refers to the crowd (“many”) and not “the Jews”. Not all but “many” believed “in his name”, which means in his person. Faith is not just accepting propositions of doctrine but is a commitment to a person, Jesus Christ in this case. However, faith in him often could be, as here for “many”, was only as a wonder–worker because of the miracles performed. This was the way in which some disciples believed in him also.
John was not writing for the Jews but for Christians so while it appears that he was recording statements for the Jews of Jesus’ time, John was making it clear to the Christians of his time, and those for whom he was writing, that there were practical lessons to be learnt by them; they had to check the authenticity of their faith. The following scene, his interview with Nicodemus, bears out this statement.
“when they saw the signs which he did;” — Apart from changing water into wine at Cana (Jn. 2: 1–11), John does not report any other miracles performed by Jesus. However, he does know of many (Jn. 3: 2; 4: 45). Matthew mentions some blind and lame people whom he cured during the cleansing of the Temple (Mt. 21: 14).
“but Jesus did not trust himself to them,” — Jesus, in the following words, supplies the reason why he did not trust the faith of those with whom he was dealing.
“because he knew all men and needed no one to bear witness of man; for he himself knew what was in man.” — Jesus could read peoples’ hearts and minds and see them as fickle (Jn, 2: 25; 6: 61; CCC, 473). This is a claim to have divine knowledge like his Father (Jn. 1: 49; 4: 39; 16: 30).
APPLICATION
I AM A TEMPLE OF GOD
Those who believe in God believe that he is in heaven, surrounded by angels and saints who worship and revere him for eternity. God has left it to the free choice and preferential love of each person to join him or not in this heavenly sanctuary. “Those who die in God’s grace and friendship and are perfectly purified live forever with Christ (Catechism of the Catholic Church, 1023). Heaven is the original Temple where God dwells and is worshipped in a state of supreme definitive happiness, the community of all who are incorporated into Christ, the ‘house’ of prayer by those who enjoy the beatific vision.
Today’s Gospel reading treats of the Temple in Jerusalem, a material building that was the centre of Jewish life and worship. The people of Israel believed that God lived in the Temple among his people. The Letter to the Hebrews describes the earthly and material Temple as “a copy and shadow of the heavenly sanctuary” (Hb. 8: 5).
Jesus was very closely associated with this material Temple in Jerusalem: at age forty days he was presented in the Temple and dedicated to his Father; he continued to make annual trips there throughout his life; on one visit he stayed behind when his parents left so that he might be about his Father’s business in the Temple; he paid the Temple tax; his zeal for the Temple drove him to clean the Temple of abuses, particularly by traders and money–changers who were using it to make personal profits.
This material Temple in Jerusalem belonged to the Old Testament and in today’s Gospel Jesus prophesied that its life–span had come to an end with the new covenant or relationship with God through Jesus in the New Testament. The New Temple, he said, would be his risen Body.
“Destroy this temple, and in three days I will raise it up. He spoke of the temple of his body”. God’s presence in the world is no longer to be a place but a person. Jesus himself is the New Temple, the centre of a new worship “in spirit and truth” (Jn 4: 23f Jn 7:38). The Temple authorities were so wrapped up in their pre–conceived ideals of what the Messiah should be like, they failed to recognise the signs he gave or even examine them. Their minds were closed to what was going on around them.
Once again we see the danger of letting other people think, if not fail to think, on our behalf. Today’s Gospel is clear. The Temple is where we encounter the presence of God. It is a person, Jesus Christ, the Word Incarnate. We encounter him in the Church which St. Paul describes as the Body of Christ. It has a structure but it is more; it is a Person, head and members. It is “the sacrament [the sacred sign] of salvation. The Head comes to us primarily and especially in the seven sacraments and transforms us with and into his holiness.
Then there is the truth that is almost unbelievable: we, unworthy as we are, can be Temples of the Holy Spirit, God indwelling in each of us. “Do you not know that you are God’s Temple and that God’s Spirit dwells in you? If anyone destroys God’s Temple, God will destroy him. For God’s Temple is holy, and that Temple is you” (I Cor. 3: 16).
As a Temple of God’s Holy Spirit, we ask the question, ‘Where does he abide in me?’ Obviously in each heart, the seat of love. It is a loving presence on his part as on mine. Unfortunately, because we are so human and weak, we can neglect him, forget him or abandon him. Today’s Gospel reading is about cleansing, to remind us that this is an excellent time to return purified to the Lord. May this Lenten cleansing bring us back to be worthy Temples of God dwelling in our hearts.