After a short visit to Capernaum of Galilee from Cana, Jesus attends His first public Passover in Jerusalem. ( vs.13)

Jesus' first act upon arriving at Jerusalem was to reclaim His Father's House of Prayer, plainly exercising sole authority over its operations and stated purpose.

Obviously, Jesus' fame has preceded Him, as indicated by the Jews' request of Jesus for a sign that He was their Messiah in response to His previous act. This should have been sufficient for them, for they were well versed in the prophecy of Malachi. Recall His last recorded appearance here at age twelve and His declaration to His parents in their presence.

In driving the animals and moneychangers from the Temple, Jesus was not objecting to their exchange as such, for this was permitted by Mosaic Law for the distant traveler. What He was objecting to, however, was the place in which the exchange was occurring -- inside God's House, a House intended for prayer, in the Court of the Gentiles, thus reducing their (the stranger's) access to God physically in space and spiritually in prayer. Imagine the scene! How could anyone coming to seek God, expecting to worship, be able to do so? How could anyone be expected to pray in private communion in such a commercial environment, much less be able to hear God answer through the clamor and confusion of such an irreverent crowd? Remember Jesus' words about anyone who hinders someone coming to God? Is it any wonder He was so enraged? (Compare Mt.18:6; 19:14; Mk.9:42; 10:14; Lk.15:1-2 & 17:1-2; 18:16.)

A glaring question should surface here: Why was one man allowed to walk into the Temple and be able to disrupt the whole economy and operation of their cherished institution without anyone preventing it? One explanation offered by most as to why there was no attempt to restrain Jesus from performing this act is that the Jewish leaders knew in their hearts that He was correct in doing this. Furthermore, perceiving that the crowd was supportive of Him, they feared their reprisal. All this may be true, but this places too much emphasis upon man for Jesus' own deliberate and controlled actions (there were no injuries to either animal or man), as though He was at liberty only to operate purely within the scope of man's concerns and control. My personal belief, however, which places more emphasis upon Jesus Himself, is that He demonstrated in Himself such power that its force drove back the power of Satan, who, as with marriage, had held control over this institution of God as well. This same repelling power of the authorities will be seen again when His enemies come for Him in the Garden. (Compare Ps.107:21-32; Mk.4:35-41; Lk.4:33-37; Jn.18:3-9; 10:18; Mt.3:9.)

So, as earlier with the institution of marriage, Jesus reclaims this institution of worship also. Remember Jesus' words about a thief who comes in the night to steal? First, he must bind the master of the house before he can take from him what he has in his possession. Without question, we see here Jesus attacking Satanic forces of evil for the purpose of reclaiming His Father's House. Is this not the entire mission and purpose of Jesus in coming to earth and man -- to take back for the Father what has been previously lost to Satan through man's own abdication of his rightful position in creation? Keep in mind as you read John this act and the lack of human response against it. This act, like the other earlier of the water and wine, is no less than a miracle! For He again is dealing with supernatural forces, not just the puny power of the Jew to control his material institution.

A final thought: What one thing in Jesus' relationship with the Temple sets Him apart from all other Jewish males? He had never offered annual Temple sacrifice for atonement of His sin as required by Mosaic law for all(since He had none, He would not have pretentiously done so for appearances sake). (This is not to say that He did not offer, at times, thanksgiving offerings.) This failure probably did not go unnoticed by many, especially by His parents and close acquaintances over the thirty years of His life as they made annual pilgrimage to Jerusalem. This should have been another sign to the leaders of their Messiah when He would enter among them. What a tremendous testimony to the holy life our Lord so lived!

Philip was the first to connect scripture with Jesus. Here is another indication that these Galilean fishermen were well read in their Bible. Although not yet fully appreciating the significance of this One they have chosen to follow, this will be the first of many scripture they will piece together for Jesus' illumination of their minds and hearts at the close of His earthly stay. This is clear evidence that His Holy Spirit is already at work bringing to memory what has already been read and received prior to Jesus coming to them. He will do no less for any reader of the Bible in any day. But first, reading must take place before recall and illumination can occur. No greater tragedy is witnessed than one who has genuinely received Christ, but through the years, has failed to embrace His Word. Worldly: that is the typical description of such; for His Word that guides, quickens, and conforms one to His image is no where present to do its work. His Word and His Work have always been inseparable! It was true for Him, and it is no less true for any who would follow Him. These early disciples were men who were anything but worldly. And, as they became more like Jesus through His Word in them, the world turned on them, hating them as it did their Master. ( Mt.4:4, 15:19)

In this Chapter, the 3-fold work of the Holy Spirit for the one who believes in Christ as the genuine God of Creation and Redemption is clearly seen:

True to their nature, the spiritually blind Pharisees could only think in material images. Here were hearts so dull of hearing, that in the end, they will violate their own law to rid themselves of this One whom they perceive an enemy to their Ceremonial life. Mortar and stone will mean more than flesh and blood to these learned men of self-righteous persuasions. Jesus will lament this fact later.

Interjected here is a proleptic editorial comment by John some years later. These after-the-fact comments can be seen throughout his writing. Look for others as you read. The emphasis for inclusion here is the disciples' belief on both Scripture and Jesus' word, plainly indicating the concert of both. The application for subsequent believers is that both can be trusted as true! Therefore, one can say with confidence when giving their own witness, "I believe in Jesus who is true, and I believe in God's Word which is also true."