Jesus was often misunderstood

JESUS WAS OFTEN MISUNDERSTOOD
EDITED BY GLENN PEASE
JOHN 2:18-2218 Then answered the Jews and said
unto him, What sign shewest thou unto us, seeing that
thou doest these things?
19 Jesus answered and said unto them, Destroythis
temple, and in three days I will raiseit up.
20 Then said the Jews, Forty and six years was this
temple in building, and wilt thou rear it up in three
days?
21 But he spake of the temple of his body.
22 When therefore he was risen from the dead, his
disciplesremembered that he had saidthis unto them;
and they believedthe scripture, and the word which
Jesus had said.
NOTE: This is just one of many places where the
words of Jesus were misunderstood, even by His own
disciples.

BIBLEHUB RESOURCES
The Vindication Of A DesecratedTemple
John 2:14-17
J.R. Thomson
High purposes were subserved by the exercise ofthe Saviour's authority both
at the beginning and at the close ofhis ministry. If there was in this conduct
an evidential meaning for the Jews, there was also a symbolicalmeaning for
all time.
I. IN WHAT THE HOLINESS OF THE TEMPLE CONSISTED.
1. The true answerto this inquiry is to be found in the language ofthe Lord
himself. The temple was his Father's house. It was the building which was
originally erectedin a measure upon the model of the tabernacle of the
wilderness, the pattern of which had been communicated by Jehovah in some
way to Moses, the servant of God. It was by Divine command that a certain
speciallocalityand building were set apart and consecratedto the service of
him, who nevertheless "dwellethnot in temples made with hands."
2. The holy memories of national history gatheredaround this sacrededifice.
The original tabernacle was associatedwith Moses andAaron; the first temple
at Jerusalemwith the greatkings - David who prepared for it, and Solomon
who built it; the secondtemple with the greatleaders of the return from the
Captivity; and this restorededifice, in its costly magnificence, with the royal
Herodian house.
3. The sacrifices whichwere offered, the priesthoods that ministered, the
festivals which were observed, the praises and prayers which were presented,
in these consecratedprecincts, all added to the sanctity of the place.

4. And it must be remembered that the house of the Father was the house of
the children; that our Lord himself designatedthe temple "a house of prayer
for all nations. This may not have been acknowledgedorunderstood by the
Jews themselves. Yetthere were intimations throughout their sacred
literature in its successive stagesthat they, as a nation, were electedin order
that through them all the nations of the earth might be blessed. The width of
the counsels ofDivine benevolence is apparent to all who study the psalms and
prophecies of the Old TestamentScripture; and our Lord's language connects
those counsels with the dedicatedhouse at Jerusalem.
5. To our minds the temple possessessanctitythrough its devotion to a
symbolical use, for by anticipation it set forth in emblem the holiness of our
Lord's body and the purity of the spiritual Church of Christ. The temple at
Jerusalemshould be destroyedin the crisis of Israel's fate; the sanctuaryof
the Lord's body should be taken down; and the holy temple, consecratedto
the Lord, should grow in stateliness and beauty until all the living stones
should be built into it for grace and glory eternal.
II. BY WHAT THE HOLINESS OF THE TEMPLE WAS VIOLATED.
There must have been an infamous desecrationin order to have awakened
such indignation in the breastof Jesus. We cansee two respects in which this
was so.
1. The building was abusedand profaned in being diverted from sacredto
secularuses. Where there should have been only sacrifices, there were sales of
beasts and birds; where there should have been only offerings, there was
money changing.
2. The sanctity of the temple was violatedby the cupidity of the rulers, who, it
is well known, made a sinful and scandalous profit for themselves by the
transactions which awakenedthe indignation of Jesus.
3. Norwas this all, injustice and fraud were added to cupidity - the temple
became a den of thieves."
III. IN WHAT WAY THE HOLINESS OF THE TEMPLE WAS
VINDICATED.

1. By the interposition of One of the highest dignity. Christ was "greaterthan
the temple;" he was the Lord of the temple; nay, he was himself the true
Temple appointed to supersede the material structure.
2. By the exercise ofjust and manifested authority. The demeanour and the
language ofJesus were such as to preclude resistance, to silence murmuring.
The Lord came to his own inheritance, to the house of his Father.
3. By the comparisonof the edifice at Jerusalemto his own sacredbody. In the
language he used in his subsequent conversationwith the Jews, he "spake of
the Temple of his body," and in so doing he attachedto the sanctuary a
holiness greaterthan was conferredupon it by all the associations ofits use
and of its history. - T.
Biblical Illustrator
What sign showestThou?
John 2:18-22
Christ and the rulers
A. Beith, D. D.
I. THE DISPUTE WHICH FOLLOWED HIS PROCEEDING IN THE
TEMPLE.
1. The remonstrance addressedto Him by the Jews. The parties were the
authorities of the Temple who, by their question, espousedthe cause of the
traffickers. "The Jews require a sign," and for the want of one to their liking,
the Gospelwas here as ever a stumbling block. There was nothing
unreasonable in the request. The cleansing bore a Messianic stamp;but the
request was made in angerat the disappointment that their gains had been
interfered with, and not with desire to receive information. The very cleansing
ought to have been a sufficient sign.

2. The reply of Jesus might be understood to mean the Temple itself, or what
He intended: the temple of His body. They misconstruedit into speaking
againstthe sacredfabric, which became one of the fatal accusations against
Him afterwards. In the true sense Christ only is the temple of God, although
in a secondarysense believers are also, and the universe. The death and
resurrectionof this temple was to be the signboth for them and for believers.
"He was delivered for our offences and rose againfor our justification," by
which "He was declaredto be the Son of God with power."
II. THE PRESENTAND REMOTE EFFECTS OF CHRIST'S REPLYON
THE MINDS OF THE DISCIPLES.
1. As to the effectat the time there seems to have been none. Of many things,
including Christ's death and resurrection, they were ignorant, and remained
so up to those events, and even then they were slow to believe. This was owing
to their secularviews of the Messiah. And how often is such obtuseness the
case with believers now. Theirs was removed by experience, so must ours be.
2. The remote effect was on the fulfilment of His Word, most blessed(ver. 22).
The spirit eventually quickenedthe seedsownin goodground (John 14:26).
Exactly similar is the experience of the Church at all times. The truth may lay
dormant for years, but when the Spirit comes it germinates. What an
argument for teaching the young whether they understand or not.
(A. Beith, D. D.)
Christ's sign
Bp. Andrewes.
It would have been a greatone in their sense ofit. Zerubbabel and Herod had
raisedthe Temple, and other great persons buildings as great. But the temple
of the body, if ever that were down, all the temple builders that ever were
would never getit up more. So great, indeed, was it that he in hell could not
desire a greater(Luke 16:30).

I. CHRIST'S BODYIS THIS TEMPLE. The Phariseesmistook the term.
Christ could not have meant God's house, the zeal of which consumed Him,
and which He had just purged. Only polluted temples are destroyed. Christ,
who knew His own meaning best, has interpreted it, and perhaps then pointed
to His body.
1. A body a temple? How? Because Goddwelleththere. There are temples of
flesh and bone as well as of lime and stone. Our bodies are calledhouses
because tenantedby souls, temples when tenanted by and used in the service
of God.
2. Christ's body a temple seems only such by some gift or grace, but in Christ
dwelleth the fulness of the Godhead(1 Corinthians 2:9), and always pure and
employed in the Father's service.
3. Christ's body "this" temple.(1) The two temples beganalike at Bethlehem
(Psalm 132:6;Matthew 2:1).(2) Both were destroyedand rearedagain. The
Chaldees destroyedthe one and Zerubbabel raisedit. The Jews destroyedthe
other, and Christ Himself raisedit.(3) Both were consecratedto like uses.
There, the only true holocaustof His entire obedience, which burnt in Him
bright and clearall His life long (Leviticus 6:9). There the only true trespass-
offering of His death, satisfactoryto the full for all the transgressions ofthe
whole world (Leviticus 5:6). There the meat and drink offering of His blessed
body and blood (Leviticus 2:1).
II. THE DISSOLUTION OF IT BY DEATH.
1. The saying.(1)Death is a dissolving, a loosing the cement with which body
and soul are held together.(2)This temple drops not down from age or
weakness,dissolves notof itself, but by force and violence.(3)Violent on their
part, voluntary on His. He could have avoidedit, and must have said it, or
they could not have done it.
2. The saying no command, which would have been an order to commit
sacrilegeormurder; but —(1) A prediction to warn them of what they were
now casting about.(2)A permissionwhich is always in the imperative;

permitted for a greatergoodthe destroying of sin by destroying this temple;
for a greatergoodstill to raise it again.
3. The doing. He said dissolve;they said crucify. The roof of this temple, His
head, was loosedwith thorns; the foundation, His feet, with nails; the side
aisles, his hands, both likewise;the sanctum sanctorum, His heart, with a
spear. They did more, they violently loosedthe temple. And remember it was
one of flesh and bone, not of lime and scone. Yet the ruins of a temple of
senseless stone willexcite pity; how much more the sensible temple of His
body which, even before its dissolution, was strangely dissolvedin bloody
sweat, nor was it alone dissolved.(1)The veil of the material temple split from
top to bottom, as it were, for company, or in sympathy with Him.(2) The great
temple of the universe in a manner dissolved:its face black, the earth
quaking, the stones rending, the graves opening.
III. THE REARING IT UP AGAIN BY HIS RESURRECTION. The saying
was spokenby way of triumph over all they could do to Him.
1. The act.-1ἔγερω is a raising from sleep, and sleepwe know is not
destruction. It is to show us that He would turn death into a rest in hope, both
His and ours.(2) They should therefore miss their purpose. They reckonedto
destroy Him, but would only prepare Him a short rest.(3) The ease with which
He would do it — with no more difficulty than waking from sleep, or tying an
unloosedknot.
2. The person rising. Not "destroyyou and some other shall raise," but I will
do it. An argument of His Divine nature. None could do it but God.
3. The thing raised. The same and no other.(1)In substance.(2)Butnot in
quality; in a far better estate than before (Haggai2:9). In the morning after
sleepthe body riseth more fresh and full of vigour. So His body and ours (1
Corinthians 15:42, 43) and henceforth this temple, dissolvedin death, should
be indissoluble by reasonof resurrection.
IV. THE TIME TO DO IT IN. Within three days; and He did it within the
time. Our duty then is —

1. To rejoice. At Easterwe celebrate the feastof dedication, which was evera
feastof greatjoy.(1) His dissolution means the loosing us from our sins and
their consequences.(2)His resurrectionis a promise of what He will do for
another temple: the temple of His body mystical, of which we are parts —
living stones.
2. To templify our bodies, which in many are far from temples; houses of
trade, pleasure, idolatary, which must be dissolved to be made God's houses.
Then God must come in and sanctify them.
(Bp. Andrewes.)
Christ's sign
Bp. Westcott.
I. LIFE THROUGH DEATH.
II. CONSTRUCTIONTHROUGHDISSOLUTION. III. THE USE OF THE
NEW THROUGH THE FALL OF THE OLD.
(Bp. Westcott.)
The temple of Christ's body
Donald Fraser, D. D.
The metaphor was not draggedinto conversation, but the temple He had just
purged was shownto be a figure of something greaterthan itself.
I. THE ENIGMA. Christ casta shadow over truths, the full disclosure of
which might have alteredthe conduct of the Jews and the characterof His
mission. His hearers were puzzled and their after thoughts excited. What good
man could propose such a destruction? What sane man could promise such a
restoration? Yet it made such an impressionthat it was misquoted against
Christ in the high priest's palace, and as He hung upon the cross (Matthew
26:60, 61;Mark 14:57, 58;Mark 15:29, 30).

II. THE TYPE. The tabernacle and temple were significant preparations for
the time when God would become flesh and tabernacle among men. Christ
knew and proclaimed Himself to be the antitype; this new temple, in which
the fulness of the godheaddwelt bodily, was consecratedwhen Jesus was
anointed with the Holy Ghost.
III. THE LESSONS.
1. Christ foresaw clearlythat the Jews would destroythis temple. To this He
was reconciledand longed for it, inasmuch as His sphere of influence was now
circumscribed; but the destroyed temple would be rebuilt on a scale more
glorious, and all nations calledto it.
2. The words, "I will raise it again," are significant —(1) Of the identity of the
body in which Christ rose with that in which He suffered. No doubt the
transformation was great. The conditions of an incorruptible body are not
known to us. But these words prove the link of continuity, and if there was
such a link in the case ofChrist, so also there will be one in the case ofthe
saints whose bodies are to be like unto His.(2) Of the power Christ had over
His own future. His authority to cleanse the temple had been calledin
question. He affirmed that He had powernot only to do this, but to raise up
one which men could destroy but could not construct(John 10:18).
3. As He is risen Christ is a temple for all nations. In Him God dwells
accessible to all: anywhere, irrespective of sacredtimes and places.(1)The
place of reconciliation, the refuge for sinners.(2)The home of communion, the
resortof saints;a temple that shall never be subverted.
4. The epistles carry this view of thought further.(1) Every Christian is a
temple of the living God; a motive for holiness far higher than moralists have
dreamed of in their theories of the dignity of man, and the elevating powerof
self-respect(1 Corinthians 6:15, 19).(2)More frequently Christians are living
stones which collectivelyform a greattemple or "habitation of God in the
Spirit."
5. A localchurch, also, as representing the Church Catholic, is also a temple
of God (1 Corinthians 3:16; Ephesians 2:21, 22;1 Peter 2:5).

6. The life which animates the stones, and so pervades the temple, emanates
from the living foundation stone — the risen Christ. But this cannotnow be
fully manifest, just as our Lord was not understood at Jerusalem. The inner
life of Christians is not seen. The Lord's body is not discernedin the Church.
But the temple is so being built that the gates ofHades shall not prevail
againstit.
7. In such a world as this the holy temple encounters risk.(1) The traders
desecratedthe Temple, worldly Christians secularize and degrade the Church
of God; but such, sooneror later, the Lord will drive out and disown.(2)
Greaterstill is the fault of those who by strife and schism tend to destroy the
temple; againstthis Paul lifts a stern warn. ing (1 Corinthians 3:17).
(Donald Fraser, D. D.)
The mysterious sign
T. Whitelaw, D. D.
A word —
I. ENIGMATICAL, conveying one thing to unbelief and another to faith.
Under the figure of a destroyedand rebuilded temple Christ announcedthat
His death, brought about by them and His resurrectioneffectedby Himself,
would legitimize His recentactionand demonstrate who He was. The same
sign was subsequently given in Galilee (Matthew 12:40).
II. MISUNDERSTOOD.
1. By the Phariseesthrough —(1) Slavish adherence to the letter of Scripture
(2 Corinthians 3:6).(2) Spiritual blindness occasionedby hypocrisy (Mark
3:25; Romans 11:25).(3)Positive aversion, arising from inward moral
corruption (John 3:20; John 8:43, 44).
2. By the disciples. They had begun to see the light, but, like men with eyes
only just opened, they were unable to discern accuratelythe objects the light
revealed(Mark 8:24).

III. MEMORABLE. Hid away, this word was never afterwards lost. It
recurred after the Resurrectionilluminated by the fact to which it pointed,
and thus helped to sealtheir faith (Acts 4:10; Acts 26:23;Romans 1:4;
Romans 4:25; 1 Peter1:3). Lessons:
1. The complete ability of Christ to justify all His ways to God and man.
Christ's readiness to furnish a "sign."
2. The irrefragable certainty of Christ's death and resurrection, attestedby
the knowledge andexperience of His disciples.
3. The veiled secretofHoly Scripture; the testimony of Jesus.
4. The blessedness offaith, howeverimmature.
(T. Whitelaw, D. D.)
The temple of His body
J. Styles, D. D.
I. THE DIGNITYOF OUR LORD'S BODY. The bodies of believers are
calledtemples because Goddwells in them by a communication of grace, but
the humanity of Christ is God's temple by a substantial inhabitation,
immediately and personally — "In Him dwelleth all the fulness of the
Godhead." Goddwells in the Church as a King among His subjects, in
Christ's humanity as a King in His royal palace.
1. In the Epistle to the Hebrews Christ is the mystery shadowedforth by the
outward sanctuary: The similitude will appear if we consider —
(1)They were alike in building; both under the immediate and special
direction of God.
(2)In the ornaments by which they were beautified.
(3)In Him the import of the sacredvesselsis fulfilled.

(4)Christ's body was like the Temple, as it regards those religious services
which were performed in it.
(a)In the Temple was a standing oracle;in Christ's humanity dwelt the true
and living oracle of heaven.
(b)In the Temple was the altar of sacrifice and the atonementfor sin. Both
derived their efficacyfrom Him who His own self bore our sins.
(c)The Temple was the house of prayer: in the days of His flesh what
prevailing supplications Christ offered, and He now even liveth to make
intercession.
2. To this temple must every acceptable worshipperapproach.
(1)The Spirit of Christ must inspire their prayers.
(2)His name must authorize them.
(3)His merit must perfume them.
(4)His advocacymust recommend them.
II. THE VIOLENCE AND DISHONOUR WHICH THE TEMPLE WAS
DOOMED TO SUFFER AT THE HANDS OF HIS ENEMIES.
1. The nature of His passionwas a dissolution, a full and complete death.
2. The extent of this passion. Deathseveredsouland body, but this was all —
the union of the Godheadwith the manhood was indestructible.
3. The circumstances by which this event was accomplishedand wherein their
aggravationconsists.
(1)Violence and wickednessonman's part.
(2)Voluntariness and love on His.
III. THE GLORY TO WHICH IT WAS TO BE RAISED BY HIS
ALMIGHTY POWER.

1. The agent, "I." Deadmen were raisedby others. Christ by Himself. He is a
quickening spirit for Himself and for us.
2. The subject — the self-same temple.
3. The state.
(1)Substantial — "A spirit hath not flesh and bones," etc.
(2)Entire — nothing wanting to its perfection.
(3)Glorious.
(J. Styles, D. D.)
Christ's human body the temple of God
G. Bradley, M. A.
I. THE DWELLING-PLACE OF GOD. As soonas the first temple at
Jerusalemwas built. "The glory of the Lord filled the house of the Lord."
This splendid manifestation passedaway, but the Lord did not depart. To the
very moment when the building was destroyeda shining cloud constantly
abode over the mercy-seatas a symbol of Jehovah. The secondtemple was
without this, but still God was there, dwelling unseen within it. And this fact
was in our Lord's mind, for He calls the Temple "His Father's house." He
dwells indeed in His Church and in every soul which He has redeemed,
because He is continually acting by His Holy Spirit. But when He speaks of
dwelling in the Man Christ Jesus, He means much more than this. There is an
actualpassing of the Godheadinto that frame of dust, a union so close and
entire, that whereverthat human frame is, there is God. Is this mysterious to
you? It was mysterious to Paul. Greatis the mystery of godliness;to angels.
We cannotexplain it; but Scripture, which calls on you most plainly to believe
it. "Godwas in Christ." "In Him dwelleth all the fulness of the Godhead
bodily," not by a figure; but really, substantially. God dwells in His Church as
the light of day dwells in our houses;He dwells in Christ as the same light
dwells in the sun. He dwells among His people as the oceandwells in the rivers

whither the swelling tide carries it; He dwells in the incarnate Jesus as that
oceandwells in its bed.
II. A MANIFESTATION OF GOD. And herein also the resemblance between
Him and both the Jewishtemples holds good. When God entered that, He
entered not spiritually only, but visibly; a bright cloud was the symbol of His
presence. To understand the application of all this to Christ we must bear in
mind —
1. Though we ourselves are spiritual beings, we canform no conceptionof any
being that is purely spiritual. This incapacityarises from the constitution of
our nature. God is a spirit. It will follow, then, that unless something is done to
help us, we can never have any right idea of God. We may form some
conceptions ofHis attributes; but as for God Himself, He can have no place in
our minds. But He meets this weakness ofour nature. We cannot getinto that
spiritual world which He inhabits; He comes, therefore, within our range, into
the world of matter, and embodies Himself in the human nature of Christ, and
then says to an astonisheduniverse, "Beholdyour God!"
2. We can form no adequate idea of the characterof any being, unless we see
him in action, or are made acquainted with his actions. Now, hadGod merely
embodied Himself in a human frame, and then just shownHimself to the
earth and disappeared, we should not have been advancedmaterially in our
knowledge ofHim. Hence He "dweltamong us," spoke and acted; and in so
doing made a revelationof Himself. By the truths Christ taught, by the
powers He exercised, by the dispositions He manifested, and above all, by His
sufferings and death; He has unfolded to us the Divine character. Something
was knownof God before. The heavens had declaredHis glory. His law too
had assertedHis authority and holiness, and His providence had borne
witness to His justice, His goodnessand truth. But what was all this? Nothing,
when compared with the person, and work, and cross ofChrist.
III. A MONUMENT TO GOD'S PRAISE. We wonder not that lofty
structures were raisedto the gods of the heathen, and that the heathen
thought they honoured their gods by raising them. They did honour them.
Their gods were men like themselves. But as for building a temple to the living

Jehovah's glory, the thought of it seems at first confounding. We think of Him
who has heavenfor His throne and the earth for His footstoolYet God did
allow a temple to be built to Him, and that temple did show forth His praise.
It was a public acknowledgmentofHim. Christ's human nature glorifies God
while it reveals Him. He is "the light of the knowledge ofthe glory of God,"
"the brightness of the Father's glory."
(G. Bradley, M. A.)
The three temples of the one God
U. R. Thomas.
I. THEIR ONE PURPOSE (cf. Psalm68:29;2 Corinthians 6:16). The essential
idea of a temple is that of a place where God manifests Himself to man, and
where man dedicates himself to God. The first of these is realized by the
Shekinah; by the powerand characterofChrist; by the holiness Of Christly
souls in eachof the three temples respectively. The secondis attained in each:
by the altar of the JewishTemple, by the cross, by consecration.
II. THEIR SIMILAR HISTORY. In their —
1. Origin. There was silence and mystery in each. The temple noiselesslybuilt,
Christ obscurelyborn, the Christian spiritually quickened.
2. Materials:Glorious in each. In the Temple gold, precious stones, fragrant
woods. In Christ a speciallyprepared sinless body. In Christians fearful and
wonderful elements.
3. Sufferings. One besieged, the secondcrucified, the third hated by the world.
4. Divine desertion. The first was "left desolate,"the second"forsaken," the
third often loses Godas in eclipse.
5. Destruction. The Temple was more than once destroyed; the Saviour gave
up the Ghost; the Christian descends into the grave.

6. Restoration. The first was restoredand may be again, Christ rose againthe
third day, Christians shall rise so that the temple shall be completedand the
top stone laid with rejoicings. "Grace,grace unto it."Lessons:
1. Forthose who refuse to be identified with the Temple: What glory you lose;
what a destiny you miss.
2. Forthose who are identified with the Temple: Be enduring; be pure; fulfil
your high end.
(U. R. Thomas.)
The crowning act
Miracles ofour Lord.
I. A CERTAIN DEMAND. It is shown —
1. What they required — a sign, often requested in our Lord's day and
afterwards.
2. Why they required it — because ofthe extraordinary cleansing ofthe
temple.
II. A SIGNIFICANT ANSWER. There is here —
1. An exalted claim. The temple was the abode of God.
2. A striking prediction.
3. A wonderful declaration.
III. A GROSS MISREPRESENTATION.
1. How it originated; in applying literally what was only meant figuratively.
2. The feeling it produced — ridicule or contempt.
3. The explanation which the Evangelistsupplies.
IV. AN IMPORTANT RESULT. "Whentherefore," etc. Fromthis we see —

1. That the words of Christ were not forgotten.
2. The effect such remembrance produced.
(Miracles of our Lord.)
COMMENTARIES
Ellicott's Commentary for English Readers
(22) That he had said this unto them.—The better texts omit “unto them.” For
the wayin which the saying, hard to be understood, fixed itself in men’s
minds, comp. Matthew 26:61; Matthew 27:40;Mark 14:58;Mark 15:29; Acts
6:13. It becomes in the mouth of false witnesses the accusationby means of
which its meaning is accomplished. The death on the cross is the destruction
of the Temple, but it is not unaccompaniedby the rent veil; the two meanings
are linked together.
It fixed itself, too, on the disciples’minds; but weeks,months, years, did not
castany light upon it until the Resurrection. These passagesofthose familiar
Old Testamentwritings then came to men who had been slow of heart to see
them, with the quickening power of a new life. They saw that Christ ought to
have suffered these things, and to enter into His glory. They saw in Moses and
the Prophets the things concerning Him, and they believed in a new and
higher sense the written and the spokenword. (Comp. Luke 24:26 et seq.)
Matthew Henry's Concise Commentary
2:12-22 The first public work in which we find Christ engaged, wasdriving
from the temple the traders whom the covetous priests and rulers encouraged
to make a market-place of its courts. Those now make God's house a house of
merchandise, whose minds are filled with cares aboutworldly business when

attending religious exercises, orwho perform Divine offices for love of gain.
Christ, having thus cleansedthe temple, gave a sign to those who demanded it,
to prove his authority for so doing. He foretells his death by the Jews'malice,
Destroyye this temple; I will permit you to destroy it. He foretells his
resurrectionby his own power; In three days I will raise it up. Christ took
againhis own life. Men mistake by understanding that according to the letter,
which the Scripture speaks by way of figure. When Jesus was risenfrom the
dead, his disciples remembered he has said this. It helps much in
understanding the Divine word, to observe the fulfilling of the Scriptures.
Barnes'Notes on the Bible
When he was risen from the dead ... - This saying of our Saviour at that time
seemedobscure and difficult. The disciples did not understand it, but they
treasuredit up in their memory, and the event showedwhat was its true
meaning. Many prophecies are obscure when spokenwhich are perfectly plain
when the event takes place. We learn from this, also, the importance of
treasuring up the truths of the Bible now, though we may not perfectly
understand them. Hereafterthey may be plain to us. It is therefore important
that "children," should learn the truths of the sacredScriptures. Treasured
up in their memory, they may not be understood "now," but hereafterthey
may be clearto them. Every one engagedin teaching a Sunday school,
therefore, may be imparting instruction which may be understood, and may
impart comfort, long after the teacherhas gone to eternity.
They believed - That is, "after" he rose from the dead.
The scripture - The Old Testament, whichpredicted his resurrection.
Reference here must be made to Psalm 16:10;compare Acts 2:27-32;Acts
13:35-37;Psalm 2:7; compare Acts 13:33. They understood those Scriptures
in a sense different from what they did before.
The word which Jesus had said - The prediction which he had made
respecting his resurrectionin this place and on other occasions.See Matthew
20:19;Luke 18:32-33.
Jamieson-Fausset-BrownBible Commentary

22. believed the scripture—onthis 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 acttowards
that faithless people—to sweepthem out of God's house. (2) The signof His
authority to do this is the announcement, at this first outsetof His ministry, of
that coming death by their hands, and resurrectionby His own, which were to
pave the wayfor their judicial ejection.
Matthew Poole's Commentary
Even Christ’s own disciples at the first rather admired than perfectly
understood their Lord. It is said of Christ, Luke 24:45, a little before his
ascensioninto heaven, Then opened he their understanding, that they might
understand the Scripture. The disciples did not distinctly understand many
things till after Christ’s resurrectionfrom the dead, when they saw the things
accomplished, and when Christ further opened their eyes;which was also
further done when the Holy Ghostcame upon them in the days of Pentecost.
Thus we hear for the time to come;and the seedwhich lieth a long time under
the clods, at lastspringeth up through the influence of heaven upon it.
And they believed the Scripture, and the word which Jesus had said; the
disciples then more clearly and more firmly believed the Scriptures, and were
able to make a clearerapplication and interpretation of them. By the
Scripture here, are meant the Scriptures of the Old Testament;to which is
added, and the word which Jesus had said. Christ’s words gave them a clearer
insight into the Scriptures of the Old Testament;and the harmony of the
writings of the Old Testamentwith Christ’s words under the New Testament,
confirmed the disciples’ faith in both.
Gill's Exposition of the Entire Bible
When therefore he was risen from the dead,.... Which was three years after
this:

his disciples remembered that he had said this unto them; either to the Jews,
or to them the disciples; though the phrase "to them", is not in the Vulgate
Latin, nor in any of the Oriental versions. The disciples themselves were very
dull of understanding the doctrine of Christ's resurrection;and so they
continued, notwithstanding he gave them afterwards very full hints of it, until
that he was actually risen; and then they calledto mind these words of his,
with others that dropped from him upon the same subject:
and they believed the Scripture; that spoke ofhis resurrection, Psalm16:10,
and on the third day, Hosea 6:2.
And the word which Jesus had said; concerning his rising againthe third day
at this time, and at others, as in Matthew 16:21; and they believed his word
equally with the Scripture, it agreeing to it, and being founded on it.
Geneva Study Bible
When therefore he was risen from the dead, his disciples remembered that he
had said this unto them; and they believed the scripture, and the word which
Jesus had said.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
22. was risen] Better, was raised. Comp. John 21:14; Acts 3:15; Acts 4:10;
Acts 5:30.
his disciples remembered] They recollectedit when the event that explained it
took place;meanwhile what had not been understood had been forgotten.
Would anyone but a disciple give us these details about the disciples’
thoughts? See on John 2:11.
the scripture] O.T. prophecy, viz., Psalm16:10; see on John 10:35.

had said] Better, spake, onthe present occasion.
Bengel's Gnomen
John 2:22. Was risen) His Resurrection, notHis glorification, is appealedto,
because the sign was fulfilled by His resurrection. Comp. ἐγερῶ, I will raise,
John 2:19.—ἐμνήσθησαν, they remembered) Faith and memory lend mutual
help to one another in this passage;and ch. John 12:16, John 16:4, “These
things have I told you, that when the time shall come, ye may remember that I
told you of them:” they also work together; Matthew 16:8-9, “O ye of little
faith—Do ye not yet—remember the five loaves,” etc.;Psalm106:13, “They
soonforgatHis works;” John 2:12, having just before stated, “Thenbelieved
they His words.”—τῇγραφῇ καὶ τῷ λόγῳ, the Scripture and the word)
concerning the raising of the temple: both being alike divine.
Pulpit Commentary
Verse 22. - When therefore he was raisedfrom the dead, his disciples
remembered that he spake this (to them), and believed the Scripture, and the
word which Jesus said. This frequent contrastinstituted by the apostle
betweenthe first impression produced on the disciples (himself among them)
and that which was produced by subsequent reflectionafter the resurrection
of Jesus and gift of the Spirit, becomes a powerful mark of authenticity
(compare the passageswhich Godethas here cited, John 4:32, 33;John 7:39;
John 11:12; John 12:16, 33;John 13:28; with many others). "A pseudo-John
imagining, in the secondcentury, this ignorance of the apostle in regard to a
saying which he had invented himself, is 'criticism' dashing itself against
moral impossibility." These quiet "asides" andreflections of the biographer
on the mistakenideas which he cites and corrects, are ofconsummate value,
as pointing out the stagesby which the most stupendous ideas that have taken
human spirits captive dawned on the most susceptible minds. The "Word"
and the "Scripture" helped the disciples to subsequent faith. Why is
"Scripture" in the singular, seeing that John used this form of expressionten
times when he had one definite passageofScripture in his mind, and used the
plural when the generalauthority of Scripture was appealedto? Many have
lookedto one or another definite Scripture text supposedto predict the

resurrectionof Christ, such as Psalm16:10 and Isaiah 53 (some, very
wrongly, to Hosea 6:2, where no reference canbe establishedto this great
event). Dr. Moulton points back to Psalm 69, and the impression which the
Lord's "zeal" had produced on the disciples. It seems better to recallChrist's
own words, and the comment of Luke, in Luke 24:25-27, where the whole
Scripture seems to have been laid under contribution to establishthe grand
expectation. Further, of John 20:9, where John, referring to the same subject,
uses the word γραφή in the singular, for the generaltendency of Scripture. All
the passageswhichcouple suffering and apparent defeatwith triumph and
victory, did prepare the mind of thoughtful men for the better understanding
of the Resurrection. Thus Psalm22. and the closing words of Psalm 89;Psalm
110;and Isaiah53 thereupon come into view; and, in fact, all the Scriptures
which anticipate the glorious reign and victory of the Christ and the extension
of his kingdom, when coupled with those which portrayed the sorrows of
Messiahand of the ideal Sufferer, implicitly conveythe same thought.
Consequently, numerous passagesin Isaiah, Micah, Daniel, Zechariah,
Malachi, with Psalm2 and Psalms 72, 45, etc., takenin connectionwith
prediction of the sorrows of Messiah, did prepare the disciples to believe that
the Holy One could not be holden by the pangs of death (Acts 2:24, etc.).
Before closing this paragraph, we must notice that, in this entire transaction,
the Lord is not separating himself from the existing theocracy, but
interpreting its highest meaning. In the cleansing of the temple at the last he
was judging and condemning. The vindication by our Lord of his own action
was very different on the latter occasionfrom what it is here (cf. John 2:16
with Mark 11:17), and numerous other accompaniments are profoundly
different; nor did he then speak of the destruction of the temple, although, as
we have seen, much exaggeratedand mis-apprehensive talk concerning him
had been floating among the people (Matthew 26:61).
Vincent's Word Studies
Was risen (ἠγέρθη)
Rev., more correctly, was raised. The same verb as in John 2:19, John 2:20.
Had said (ἔλεγεν)

Rev., more correctly, He spake. The besttexts omit unto them.
Believedthe Scripture (ἐπίστευσαν τῇ γραφῇ)
Notice that ἐπίοτευσαν, believed, is used here with the simple dative, and not
with the prepositionεἰς, into (see on John 1:12). The meaning is, therefore,
they believed that the Scripture was true. On γραφή, a passage orsectionof
Scripture, see on Mark 12:10.
In John, as elsewhere, the word almost always refers to a particular passage
cited in the context. The only two exceptions are John 17:12; John 20:9. For
the Old Testament, as a whole, John always uses the plural αἱ γραφαί. The
passagereferredto here is probably Psalm 16:10. Compare Acts 2:27, Acts
2:31; Acts 13:35.
The word
The saying just uttered concerning the destruction of the temple.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
John 2:22 So when He was raisedfrom the dead, His disciples remembered
that He said this; and they believed the Scripture and the word which Jesus
had spoken
NET John 2:22 So after he was raisedfrom the dead, his disciples
remembered that he had said this, and they believed the scripture and the
saying that Jesus had spoken.

GNT John 2:22 ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησανοἱ μαθηταὶ αὐτοῦ ὅτι
τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς.
NLT John 2:22 After he was raisedfrom the dead, his disciples remembered
he had said this, and they believed both the Scriptures and what Jesus had
said.
KJV John 2:22 When therefore he was risen from the dead, his disciples
remembered that he had said this unto them; and they believed the scripture,
and the word which Jesus had said.
ESV John 2:22 When therefore he was raisedfrom the dead, his disciples
remembered that he had said this, and they believed the Scripture and the
word that Jesus had spoken.
NIV John 2:22 After he was raisedfrom the dead, his disciples recalledwhat
he had said. Then they believed the Scripture and the words that Jesus had
spoken.
ASV John 2:22 When therefore he was raisedfrom the dead, his disciples
remembered that he spake this; and they believed the scripture, and the word
which Jesus had said.
CSB John 2:22 So when He was raisedfrom the dead, His disciples
remembered that He had said this. And they believed the Scripture and the
statementJesus had made.
NKJ John 2:22 Therefore, whenHe had risen from the dead, His disciples
remembered that He had said this to them; and they believed the Scripture
and the word which Jesus had said.
NRS John 2:22 After he was raisedfrom the dead, his disciples remembered
that he had said this; and they believed the scripture and the word that Jesus
had spoken.
YLT John 2:22 when, then, he was raisedout of the dead, his disciples
remembered that he said this to them, and they believed the Writing, and the
word that Jesus said.

NAB John 2:22 Therefore, whenhe was raisedfrom the dead, his disciples
remembered that he had said this, and they came to believe the scripture and
the word Jesus had spoken.
NJB John 2:22 and when Jesus rose from the dead, his disciples remembered
that he had said this, and they believed the scripture and what he had said.
GWN John 2:22 After he came back to life, his disciples remembered that he
had said this. So they believed the Scripture and this statementthat Jesus had
made.
BBE John 2:22 So when he had come back againfrom the dead, the memory
of these words came back to the disciples, and they had faith in the holy
Writings and in the word which Jesus had said.
His disciples:Joh 2:17 Jn 12:16 Jn 14:26 Jn 16:4 Lu 24:7,8,44Ac 11:16
and they believed: Joh 2:11 Jn 20:8,9
John 2 Resources - Multiple Sermons and Commentaries
BELIEF IN SCRIPTURESAND SOUND WORDS
NOT MIRACULOUS SIGNS
So when He was raisedfrom the dead His disciples remembered that He said
this - Was raisedis the divine passive speaking ofthe role of the Father (Gal
1:1+, Ro 10:9+), the Spirit (Ro 1:4NLT+, Ro 8:11+) and even the Son (read Jn
10:17–18)in the resurrectionof Jesus!(See Who resurrectedJesus?)The
resurrectionchanges everything! John later gives a "commentary" writing
"These things His disciples did not understand at the first; but when Jesus
was glorified, then they remembered (mimnesko) that these things were
written of Him, and that they had done these things to Him." (John 12:16+)
Their memory "Aid" of course would be the Holy Spirit! Have you ever
consideredthat the Holy Spirit is the One Who enables our memory
regarding spiritual truth? When the "shaky" disciples remembered what
Jesus had told them, their faith was strengthenedfor "faith comes from
hearing, and hearing by the word of Christ." (Ro 10:17+).

John's statementin this passageis in a sense a fulfillment of Jesus'prophetic
promises to His disciples in the Upper RoomDiscourse...
John 14:26 “But the Helper, the Holy Spirit, Whom the Fatherwill send in
My name, He will teachyou all things, and bring to your remembrance
(hupomimnesko) all that I said to you. (See also Illumination)
John 16:4 “But these things I have spokento you, so that when their hour
comes, you may remember (mnemoneuo) that I told you of them. These things
I did not say to you at the beginning, because I was with you.
Was raised(1453)(egeiro)means to rise (stand up) from a sitting or lying
position (Mt 8:26, 9:5), to awakenfrom sleep(Mt 8:25), figuratively to
"awaken" from death (rise up) as used in this passage. The idea of wake up
from death is conveyed by egeiro because sleepwas usedas metaphor of death
for believers (there is howeverno "soulsleep")In the NT egeiro is found 141
times and 73 refer to the resurrectionof the dead. Of these 73, with about 48
referring to the resurrectionof Jesus = Ro 4:24, 25; 6:4, 9; 7:4; 8:11 (2x), Ro
8:34; 10:9; 13:11; 1Cor6:14; 15:4, 12, 13, 14, 15 (2x), 1Cor15:16 (2x), 1Cor
15:17, 20, 29, 32, 35, 42, 43 (2x), 1Cor15:52;2Cor1:9; 4:14 (2x); 5:15; Gal
1:1; Eph 1:20; 5:14; Col 2:12; 1Th 1:10; 2Ti2:8. Egeiro is the verb Paul
characteristicallyused when speaking ofJesus being raisedfrom the dead
(although his favorite noun for "resurrection" was anastasis). Egeiro is used
19x in the "ResurrectionChapter" 1 Corinthians 15 and Paul uses the perfect
tense when referring to Christ's resurrection(1Cor15:4, 12, 13, 14, 16, 17, 29)
which describes a past completedaction with continuing effect. In short it
speaks ofthe permanent effectof Christ's resurrection!The RisenLord tells
John "(I am - Rev 1:17+) the living One; and I was dead, and behold, I am
alive forevermore, and I have the keys of death and of Hades." (Rev1:18+)
Disciples (3101)see mathetes
Remembered(3403)(mimnesko)means to bring to mind or think of again. It
means to keepin mind for attention or consideration. Mostof the NT uses
convey this sense of recalling information from memory.
RelatedResources:

Who resurrectedJesus?
First Fruits as a prophetic picture of Christ's Resurrection
The Sign of Jonahas a prophecy of Christ's Resurrection
The "Third Day" in Hosea - Does it predict Christ's Resurrection?
Resurrectionin the Old Testament
The Two Resurrections -"First" and "Second" -on a timeline
When will the Resurrectiontake place?
SevenResurrections in Scripture
Why is the resurrectionof Jesus Christ important?
Why should I believe in Christ’s resurrection?
Is the resurrectionof Jesus Christ true?
What happens after death?
And they believed the Scripture and the word (logos)which Jesus had spoken
(see Jn 3:34+) - What does it mean they believed the Scripture? After Jesus'
resurrection, they understood and believed the OT prophecies that He would
be resurrected. For example we see this remembrance in Peter's pentecostal
proclamation in Acts 2:24-28, 29+ in which he quotes the prophecy of the
resurrectionfrom Ps 16:8-11 as the Spirit brought this truth to his memory -
Jn 14:26, cf Jn 16:13, Acts 13:35+.
Don't miss the fact that in this passage Johnunder the inspiration of the Holy
Spirit places the Scripture directly next to the word which Jesus had spoken!
What is the implication? Both are inspired and inerrant! In fact, in Rev
19:13+ John referred to Jesus as "The Word of God." The disciples believed
"the Word of God" and "the Word Who was God!" (cf Jn 1:14+). And not
that their belief was saving belief in contrastto the many who simply believed
in Jesus'signs but not in the "SignProducer." The foundation for the belief of
the disciples was not miracles of power but the Word of power. Luke
1:37ASV+ says "No word of God shall be void of power." Pauls says "the

word of the cross is foolishness to those who are perishing, but to us who are
being saved it is the power of God." (cf 2 Cor 6:7, 1 Th 1:5+, Heb 1:3+) As
noted in John 14:26 the Spirit brought to their "remembrance all that" Jesus
had spokento them. So the basis of their faith was the prophetic Word (OT)
about Christ and the spokenWord of Christ.
Scripture is graphe (here in the singular) and in virtually all of the 51 NT uses
it refers to the Old Testamentwritings. John does not tell us whether the
Spirit brought multiple Messianic prophecies ora specific passageto their
minds such as the prophecy of Messiah's resurrectionin Ps 16:10 (as quoted
by Peter) "ForYou will not abandon my soul to Sheol;Nor will You allow
Your Holy One to undergo decay." Or perhaps He brought a passageto mind
such as the Messianic prophecyin Isaiah53:12+ "Therefore, I will allotHim a
portion with the great, And He will divide the booty with the strong; Because
He poured out Himself to death, And was numbered with the transgressors;
Yet He Himself bore the sin of many, And interceded for the transgressors."
John 20:8; 9 So the other disciple who had first come to the tomb then also
entered, and he (APOSTLE JOHN)saw and believed. 9 Foras yet they did
not understand the Scripture, that He must rise again from the dead.
Luke 24:44+ - Now He said to them, “These are My words which I spoke to
you while I was still with you, that all things which are written about Me in
the Law of Moses andthe Prophets and the Psalms must be fulfilled.”
MacArthur adds that "Throughouthis gospel, Johngenerally uses the
singular Scripture to refer to a specific passage(cf. Jn 7:38, 42;10:35; 13:18;
19:24, 28, 36–37);if that is the case here, he is probably referring to Psalm
16:8–11 (cf. Acts 2:25–28;13:35). He may, however, be making a general
reference (cf. Jn 20:9) to the Old Testamentprophecies regarding Christ’s
death and resurrection(cf. Luke 24:27+, Lk 24:44–47+). (MNTC-Jn)
Morris on believed the Scriptures - Note the superior categoryof faith (THE
BIBLE) of the disciples to that of the "many" (John 2:23) who believed "when
they saw the miracles," (John 2:23) but soonfell away. The disciples did not
believe because of the miracles but because ofthe Scriptures and Jesus'

words. It is far better to place one's faith in God's Word than in signs and
wonders. (Defender's Study Bible)
Believed(4100)see notes on pisteuo
Scriptures (1124)(graphe fromgrapho = to write; English = graphite - the lead
in a pencil!) means first a writing or thing written, a document. The majority
of the NT uses refer to the Old Testamentwritings, in a generalsense ofthe
whole collectionwhen the plural (= Scriptures - Matt. 21:42;22:29; 26:54;
Mk. 12:24; 14:49;Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11;18:24, 28; Rom.
15:4; 2Pe 3:16) is used and other times of a particular passagewhenthe
singular is used (= the Scripture - Mk. 12:10;15:28; Lk. 4:21; Jn. 13:18;
19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way
that quoting Scripture is understood to be the same as quoting God!
Word (3056)(logosfrom légō = speak with words; English = logic)means
something saidand describes a communication whereby the mind finds
expressionin words. In the Greek mind and as used by secularand
philosophical Greek writers, lógos did not mean merely the name of an object
but was an expressionof the thought behind that object's name. Let me
illustrate this somewhatsubtle nuance in the meaning of lógos with an
example from the Septuagint(LXX) (Greek of the Hebrew OT) in which lógos
is used in the well knownphrase the Ten Commandments. The Septuagint
translates this phrase using the word lógos as “the ten (deka)words (logoi)”
(Ex 34:28), this phrase giving us the familiar term Decalogue. Clearlyeachof
the "TenCommandments" is not just words but words which express a
thought or conceptbehind those words. This then is the essence ofthe
meaning of lógos and so it should not be surprising that depending on the
context lógos is translated with words such as "saying, instruction, message,
news, preaching, question, statement, teaching, etc". This understanding of
lógos also helps understand John's repeatedusage ofthis Greek word as a
synonym for the secondPersonof the Godhead, the Lord Jesus Christ (see
discussionbelow). See discussionof"The Logos" (Jesus Christ)in John 1:14.

RESURRECTION- For believers, the Resurrectionplaces a confirming
stamp on Jesus’life and words. It is not just one of many miracles of Jesus.
Instead, it is the key to understanding God’s plan; it is the central,
foundational fact of Christianity. As Paul put it, “If Christ has not been
raised, our preaching is useless and so is your faith” (1 Corinthians 15:14
NIV). Wheneverwe are troubled about what Jesus saidor did, it usually
indicates that we have drifted from our understanding of his resurrection.
With the Resurrectionsettled, the rest of the record seems possible;but
doubting the Resurrectionmakes the rest improbable. Do you accepthis
credentials as the risen Lord? (LAC)
EXCURSUS ON SAVING
VERSUS SPURIOUS BELIEF
John Piper has some very important comments on John 2:22-23
John’s Task:Beliefin Jesus - In John 1:12, John says, “To allwho did receive
him, who believed in his name, he gave the right to become children of God.”
After the miracle of turning waterinto wine at the wedding in Cana, John
says, “This, the first of his signs, Jesus did at Cana in Galilee, and manifested
his glory. And his disciples believed in him” (John 2:11). Then after he drove
the moneychangers outof the Temple and said, “Destroythis temple, and in
three days I will raise it up,” John comments, “His disciples remembered that
he had said this, and they believed the Scripture and the word that Jesus had
spoken” (John2:22). So John is on task. He is writing with a view to helping
people see the glory of the Sonof God, experience his grace, and believe on
him as the Sonof God and supreme treasure of their lives and have eternal
life.
Some Belief Is NotSaving - In view of this, John 2:23–25 has an unsettling
effect.
What it says, in essence, is that Jesus knows whatis in every heart, and so he
can see whensomeone believes in a way that is not really believing. In other
words, Jesus’ability to know every heart perfectly leads to the unsettling
truth that some belief is not the kind of belief that obtains fellowshipwith

Jesus and eternal life. Some belief is not saving belief. So there are two things
to focus on here. First is the glory of the omniscience ofJesus. And the second
is the discoverythat there is a kind of faith in Jesus that he does not approve
and does not accept.
Faith That Jesus Doesn’tAccept - We saidthere are two things we should
focus on in this today’s text: The first is the glory of the omniscience ofJesus.
Now the secondis the discoverythat there is a kind of faith in Jesus that he
does not approve. This is the implication of his omniscience that John focuses
on. He draws out the implication that when Jesus looks into the heart of those
who believed, he sees something other than the kind of faith that makes you a
child of God. Remember John 1:12 says, “To allwho did receive him, who
believed in his name, he gave the right to become children of God” (John
1:12). And here in John 2:23 it says, “Manybelieved in his name when they
saw the signs that he was doing.” It seems Jesus shouldbe thrilled. But he’s
not. John 2:24 says, “But Jesus on his part did not entrust himself to them,
because he knew all people.” This is not the way he treats His own sheep
whom He calls by name, His own disciples. When Jesus withholds Himself
from them,
He is saying that they are not believing in a saving way. They are not the
children of God. They are not doing John 1:12. Whatever their faith is, Jesus
does not approve.
Not All That Looks Like Faith Is Really Faith - John is still on task here. The
aim of his book is “that you may believe that Jesus is the Christ, the Sonof
God, and that by believing you may have life in his name” (John 20:31). So it’s
crucial that John clarify that not all that looks like faith is really faith. It is
unsettling. But that’s the way life is. Betterto have Jesus point this out, and
help us come to terms with it, than discoverit on our own when it may be too
late. What’s wrong with their faith? Are there clues here? Yes, there are. The
first clue is the reference to signs and what Jesus says aboutthis elsewhere.
And the secondclue is that this incident is mentioned as an introduction to the
story of Nicodemus that comes next. Nicodemus is probably supposed to
representthe people (of John 2:23) who believe in one sense but not in the way
Jesus approves.

The Faith of Nicodemus - Take the clue of Nicodemus first. Remember
chapter divisions are added later. Don’t pay much attention to them. John
2:25 ends, “For[Jesus]himself knew what was in man.” And the next verses
say, “Now there was a man of the Pharisees namedNicodemus, a ruler of the
Jews. This man came to Jesus by night and saidto him, ‘Rabbi, we know that
you are a teachercome from God, for no one can do these signs that you do
unless God is with him’” (John 2:25–3:2). I think this is the kind of faith Jesus
sees in the people:“We know that you are a teachercome from God, for no
one cando these signs that you do unless God is with him” (Jn 3:2). This is a
greatstatement of faith. It’s what some pious Jews believe about Jesus. It’s
what Muslims believe. It is a very high view of Jesus. He is “from God.” God
is “with him.” What he does are “signs” ofGod’s powerin him. This is
significant faith.
Signs Meant to Point to Jesus - But it is not saving faith. Nicodemus was not
born again. That is the point of John 3:1–8. Nicodemus, with all his faith,
needed to be born again. Nicodemus had no spiritual life. What he had seen
was entirely natural, not spiritual. He was still spiritually blind. He did not see
through the signs to the glory of the only Son of God. He only saw the signs,
and they were so impressive that the natural mind drew the conclusionthey
must involve God. Notice the reference to signs in John 2:23—this is now the
secondclue about what’s wrong with the faith of John 2:23—“Manybelieved
in his name when they saw the signs that he was doing.” They believed when
they saw the signs. Signs were meant to point people to the true Son of God
and what he stoodfor. But many saw the signs and did not see what they stood
for. (For complete discussionplease see DrPiper's messageHe Knew What
Was in Man)
Zane C. Hodges wrote an article entitled “Untrustworthy Believers—John
2:23–25, ” Bibliotheca Sacra 135:538(April-June 1978):139-52 andargued
that these Jews in John 2 were genuine believers who “were not ready for
fuller disclosures from the One they had just trusted” (p148)."
Comment: Be a Berean!Acts 17:11+-Even the title of Hodge's article strikes
me as a theological"oxymoron" so to speak!Clearly Hodges belief is
diametrically opposite to that of most conservative evangelicalscholars. Only

one teaching canbe correct. And only one teaching results in eternal
salvation. These issues have eternalconsequences. Seethat no one takes you
captive through specious reasoning (cf Col2:8-9+), instead of letting the plain
sense ofGod's Word mean what He says! Compare the sobering words of our
Lord Jesus Christ - Mt 7:21+, Mt 7:22, 23+)(See The Unusual Teachingsof
Zane Hodges, The Teachings ofZane Hodges, JosephDillow, RobertWilkin;
The Teachings ofZane Hodges, JosephDillow, Robert Wilkin; Refutationof
Teachings ofZane Hodges and JosephDillow)
It is interesting that another professorfrom Dallas TheologicalSeminary
(where Zane Hodges was professor)held an interpretation diametrically
opposite to that of Hodges. Here is the comment by Edwin Blum on John 2:23-
25 in the The Bible Knowledge Commentary...
They believed in His name, that is, they trusted in Him. This was not
necessarilysaving faith as the next verse (John 2:24) implies. They believed
He was a greatHealer, but not necessarilya greatSaviorfrom sin. Jesus knew
that a temporary excitementor a faith basedon signs was not sufficient. Many
of the early followers laterturned back when He did not take up the role of a
political king (cf. John 6:15, 60, 66).
Below are a number of expositors that interpret this sectionas belief that does
not result in salvationor as Warren Wiersbe calls them "unsavedbelievers!"
Clearly Hodges propagateda false and dangerous teaching!
Adam Clarke:They believed him to be the promised Messiah, but did not
believe in him to the salvation of their souls:for we find, from the following
verse, that their hearts were not at all changed, because our blessedLord
could not trust himself to them.
Larry Richards: But the belief of the people was shallow;so shallow that
"Jesus wouldnot entrust [or commit] Himself" to the crowds as He had to the
Twelve. What is a shallow faith? Perhaps it is best to think of it as a faith that
exists only as long as its objectfits our expectations. Thesepeople, who
"believed" in Jesus superficially, turned awayfrom Him when He did not
speak and act as they expected(see John 6:60-66). They "believed," but not
enough to abandon their own notions and submit themselves fully to Jesus'

fresh revelation of God. May God protect you and me and those we teach
from shallow faith as we study John's Gospel. MayHe help us be willing to
abandon our old ideas when He calls us to submit fully to His Son, Jesus, so
that we might find life now. (Teacher's Commentary)
Harold Wilmington: Jesus knew that many of the Jews who professedto
believe in him had only a superficial faith, relating to his miracles and not to
his deeperministry of deliverance from sin. John would later come back to
this theme of "unbelieving believers" (see John6:22-66;John 8:31-59).
(Willmington's Bible Handbook.)
KJV Bible Commentary: The word used to express belief (Greek pisteuo) is
used in the next verse. But Jesus did not commit himself. Christ did not
entrust Himself to them because they were not true believers. He concluded
this because he knew all men. These were nominal (in name only) believers
whose only interest was the miracles. He did not need their testimony for he
knew what was in man. These people had not acceptedHim with saving faith,
but rather they acceptedHim as a powerful miracle worker. (Dobson, E G,
Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible
Commentary: Nelson)
Gerald Borchertin New American Commentary: The real point is that Jesus
did not believe their believing… Accordingly, we need to understand that the
living Jesus does not believe everyone’s believing because he knows what is in
them. Those words ought to stand as a warning to everyone.
Steven Cole commenting on John 2:24 - Jesus never committed Himself to
unbelief. (Jesus:True, Yet Rejected)
William Hendriksen in Baker NT Commentary: Jesus did not look upon all
these individuals as being true believers to whom his cause couldbe entrusted.
The reasonwhy he did not do this was because he knew all men; i.e., knew
just what was in the heart of anyone with whom he would come in contact.
G Campbell Morgan:If belief is nothing more than admiration for the
spectacular, it will create in multitudes applause;but the Son of Godcannot
commit Himself to that kind of faith.

Warren Wiersbe:The words believed in John 2:23 and commit in John 2:24
are the same Greek word (pisteuo). These people believed in Jesus, but He did
not believe in them! They were “unsavedbelievers”!It was one thing to
respond to a miracle but quite something else to commit oneselfto Jesus
Christ and continue in His Word (John 8:30, 31). (Wiersbe, W: Bible
Exposition Commentary. 1989. Victor)(Bolding added)
BARCLAY
THE NEW TEMPLE (John 2:17-22)
2:17-22 His disciples remembered that there is a scripture which stands
written: "Forzeal for your house has consumed me." Then the Jews
demanded of him: "What signdo you show us to justify your acting in this
way?" Jesus answered:"Destroythis Temple and in three days I will raise it
up." Then the Jews said:"It has takenforty-six years to build the Temple so
far, and are you going to raise it up in three days?" But he was speaking
about the temple of his body. So when he was raisedfrom the dead, his
disciples remembered that he had said this, and they believed on the scripture
and on the word which Jesus spoke.
It was quite certain that an actlike the cleansing ofthe Temple would produce
an immediate reactionin those who saw it happening. It was not the kind of
thing that anyone could look at with complete indifference. It was much too
staggering forthat.
Here we have two reactions. First, there is the reactionof the disciples which
was to remember the words of Psalms 69:9. The point is that this Psalm was
takento refer to the Messiah. Whenthe Messiahcame he would be burned up
with a zeal for the house of God. When this verse leapt into their minds, it
meant the conviction that Jesus was the Messiahseizedthe minds of the
disciples even more deeply and more definitely. This actionbefitted none but

the Messiah, andthey were surer than ever that Jesus was in fact the
Anointed One of God.
Second, there is the reactionof the Jews, a very natural one. They askedwhat
right Jesus had to act like that and demanded that he should at once prove his
credentials by some sign. The point is this. They acknowledgedthe actof Jesus
to be that of one who thereby claimed to be the Messiah. It was always
expectedthat when the Messiahcame he would confirm his claims by doing
amazing things. False Messiahs did in factarise and promise to cleave the
waters of Jordan in two or make the walls of the city collapse ata word. The
popular idea of the Messiahwas connectedwith wonders. So the Jews said:
"By this actof yours you have publicly claimed to be the Messiah. Now show
us some wonder which will prove your claim."
Jesus'reply constitutes the greatproblem of this passage. Whatdid he really
say? And what did he really mean? It is always to be remembered that John
2:21-22 are John's interpretation written long afterwards. He was inevitably
reading into the passageideas which were the product of seventy years of
thinking about and experience of the RisenChrist. As Irenaeus said long ago:
"No prophecy is fully understood until after the fulfilment of it." But what did
Jesus originally sayand what did he originally mean?
There is no possible doubt that Jesus spoke words whichwere very like these,
words which could be maliciously twisted into a destructive claim. When
Jesus was ontrial, the false witness borne againsthim was:"This fellow said,
I am able to destroythe temple of God, and to build it in three days"
(Matthew 26:61). The charge levelled againstStephen was:"We have heard
him saythat this Jesus of Nazareth will destroy this place, and will change the
customs which Moses deliveredto us" (Acts 6:14).
We must remember two things and we must put them together. First, Jesus
certainly never said he would destroy the material Temple and then rebuild it.
Jesus in fact lookedfor the end of the Temple. He said to the woman of
Samaria that the day was coming when men would worship God neither in
Mount Gerizim, nor in Jerusalem, but in spirit and in truth (John 4:21).
Second, the cleansing of the Temple, as we have seen, was a dramatic way of

showing that the whole Temple worship with its ritual and its sacrifice was
irrelevant and could do nothing to lead men to God. It is clearthat Jesus did
expectthat the Temple would pass away;that he had come to render its
worship unnecessaryand obsolete;and that therefore he would never suggest
that he would rebuild it.
We must now turn to Mark. As so often, we find the little extra suggestive and
illuminating phrase there. As Mark relates the charge againstJesus, it ran: "I
will destroy this Temple that is made with hands, and in three days I will
build another not made with hands" (Mark 14:58). What Jesus reallymeant
was that his coming had put an end to all this man-made, man-arranged way
of worshipping Godand put in its place a spiritual worship; that he put an
end to all this business of animal sacrifice and priestly ritual and put in its
place a direct approach to the Spirit of God which did not need an elaborate
man-made Temple and a ritual of incense and sacrifice offeredby the hands
of men. The threat of Jesus was:"Your Temple worship, your elaborate
ritual, your lavish animal sacrifices are atan end, because I have come." The
promise of Jesus was:"I will give you a way to come to God without all this
human elaborationand human ritual. I have come to destroy this Temple in
Jerusalemand to make the whole earth the Temple where men canknow the
presence ofthe living God."
The Jews saw that. It was in 19 B.C. that Herod had begun to build that
wondrous Temple; it was not until A.D. 64 that the building was finally
finished. It was forty-six years since it had been started; it was to be another
twenty before it was ended. Jesus shatteredthe Jews by telling them that all
its magnificence and splendour and all the money and skill that had been
lavished on it were completelyirrelevant; that he had come to show men a
way to come to God without any Temple at all.
That must be what Jesus actuallysaid; but in the years to come John saw far
more than that in Jesus'saying. He saw in it nothing less than a prophecy of
the Resurrection;and John was right. He was right for this basic reason, that
the whole round earth could never become the temple of the living God until
Jesus was releasedfrom the body and was everywhere present;and until he
was with men everywhere, evento the end of the world.

It is the presence ofthe living, risen Christ which makes the whole world into
the Temple of God. So John says that when they remembered, they saw in this
a promise of the Resurrection. Theydid not see that at the time; they could
not; it was only their own experience ofthe living Christ which one day
showedthem the true depth of what Jesus said.
Finally John says that "they believed the scripture." What scripture? John
means that scripture which haunted the early church--". . . or let thy godly
one see the Pit" (Psalms 16:10). Peterquoted it at Pentecost(Acts 2:31); Paul
quoted it at Antioch (Acts 13:35). It expressedthe confidence of the church in
the powerof God and in the ResurrectionofJesus Christ.
We have here the tremendous truth that our contactwith God, our entry into
his presence, onour approach to him is not dependent on anything that men's
hands can build or men's minds devise. In the street, in the home, at business,
on the hits, on the open road, in church we have our inner temple, the
presence ofthe RisenChrist for ever with us throughout all the world.
BARNES
Verse 22
When he was risen from the dead … - This saying of our Saviour at that time
seemedobscure and difficult. The disciples did not understand it, but they
treasuredit up in their memory, and the event showedwhat was its true
meaning. Many prophecies are obscure when spokenwhich are perfectly plain
when the event takes place. We learn from this, also, the importance of
treasuring up the truths of the Bible now, though we may not perfectly
understand them. Hereafterthey may be plain to us. It is therefore important
that “children,” should learn the truths of the sacredScriptures. Treasured
up in their memory, they may not be understood “now,” but hereafterthey
may be clearto them. Every one engagedin teaching a Sunday school,
therefore, may be imparting instruction which may be understood, and may
impart comfort, long after the teacherhas gone to eternity.

They believed - That is, “after” he rose from the dead.
The scripture - The Old Testament, whichpredicted his resurrection.
Reference here must be made to Psalm 16:10;compare Acts 2:27-32;Acts
13:35-37;Psalm 2:7; compare Acts 13:33. They understood those Scriptures
in a sense different from what they did before.
The word which Jesus had said - The prediction which he had made
respecting his resurrectionin this place and on other occasions.See Matthew
20:19;Luke 18:32-33.
END OF PRECEPT AUSTIN RESOURCES
BELOW ARE STUDIES OF THE MANY MISUNDERSTANDINGSOF
JESUS BY HIS OWN FAMILY AND FRIENDS, AND OF THE PEOPLE IN
GENERAL.
Why was Jesus so misunderstood?
Live the Promise on March 7, 2017
Jesus oftensaid things that were easilymisunderstood and rarely did He
explain himself. MichaelCard says that many people who read the Gospels
are amazedby how often Jesus seems completelycontentto be misunderstood.
Why is this?
“As the Gospels progress,Jesus willbecome increasinglylonely until finally,
on the cross, He’s all alone. His luminous answers were allmisunderstood.”

Through out the book of John we see instances where Jesus is misunderstood.
For example, He commands His disciples to eat of his flesh and drink of his
blood.
“Thatis wayover the top to saythat to a bunch of observant Jews. He has a
perfect opportunity to explain Himself, but He doesn’tdo it. He’s not there to
explain himself; He’s there to speak the truth.”
Why doesn’t Jesus explain Himself more?
“Jesus is very interestedin people believing without seeing or trusting His
Word straight on. He does not like people asking for signs. He does not like
when the Pharisees askfora sign in exchange for their belief, He won’t do
that. He wants people to believe without seeing. He wants us to have faith
without having everything explained.”
Jesus wasn’tjust seeking to increase the attendance of His fan club. He
wanted disciples who would follow Him even unto death.
“Jesus willdo a miracle and He’ll tell people not to tell anyone. Sometimes the
miracles didn’t always work on his behalf. He’s so weigheddown by people
that He can’t do what He’s come to do. He ended up with curiosity seekers
and people just wanting a free meal.”
As Christ-followers, we should expect to be misunderstood by our culture.
Despite this, we canrest assuredthat Christ was misunderstood by the world
as well.
MichaelCard is an American Christian singer-songwriter, musician, author,
and radio host from Franklin, Tennessee.
Jesus, Misunderstood

Jesus is unquestionably the greatestteacherthe world has ever known.
"And it came to pass, when Jesus had ended these sayings, the people were
astonishedat his doctrine: for he taught them as one having authority, and
not as the scribes," we are told (Matt. 7: 28, 29). Notwithstanding, Jesus was
misunderstood by others who heard him. Considerthe following:
"21:Peterseeing him saith to Jesus, Lord, and what shall this man do? 22:
Jesus saithunto him, If I will that he tarry till I come, what is that to thee?
follow thou me. 23:Then went this saying abroadamong the brethren, that
that disciple should not die: yet Jesus saidnot unto him, He shall not die; but,
If I will that he tarry till I come, whatis that to thee?" (Jn. 20.)
Many continue to misunderstand the Lord today. In fact, the Bible
continues to be the most misunderstood book knownto man. Before we begin
to notice additional instances of misunderstanding, we need to realize that the
teaching of all the inspired (God breathed) writers of the New Testament
constitutes the commands of Jesus. HearPaul: "If any man think himself to
be a prophet, or spiritual, let him acknowledgethatthe things that I write
unto you are the commandments of the Lord" (I Cor. 14: 37).
Some have understood the Lord to teach that religious division is pleasing
and acceptable.During the ministry of Jesus, there was an incident that
involved the apostle John. Luke related it thus: "And John answeredand
said, Master, we saw one casting out devils in the thy name; and we forbad
him, because he followethnot with us. And Jesus saidunto him, Forbid him
not: for he that is not againstus is for us" (Lk. 9: 49, 50). In the first place, it
must be realized that the man whom John saw was "casting outdemons."
One could not castout demons but by the powerof God (Matt. 12: 25 ff.).
Hence, the man was not teaching or performing error. Jesus explained to
John that the man was not againstthem but "for us." The problem John had
was the man was not physically following them, part of their group. John is
actually demonstrating a party attitude. Since the man was teaching the truth,
John should have encouragedand recognizedhim.

Those who view the Lord's response to John as sanctionfor many different
churches, teaching many conflicting doctrines have misunderstood the Lord.
Jesus himself prayed for the unity of his people and statedthat such oneness is
conducive to others believing (Jn. 17:20, 21). The scriptures teachthat those
who cause divisions are to be marked and avoided (Rom. 16: 17). Moreover,
religious division is sinful (I Cor. 3: 1-3, 1: 10 ff., cp. Eph. 4: 4, 1: 22, 23).
Some think Jesus taught that he and the Father were the same being. As we
shall see, the scriptures teach the oneness ofthe Godheadin the sense that the
Father, Son, and Holy Spirit are all one in mind, will, and purpose. However,
some teachthat Jesus and the Fatherare different manifestations of the same
entity. The misunderstood statementreads thus: "Philip saith unto him, Lord,
shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so
long time with you, and yet hast thou not known me, Philip?…" (Jn. 14:9).
There are many instances and teachings in which we witness the
separateness ofthe Father and the Son. When Jesus was baptized on earth,
the voice of the Father from heaven was heard, "This is my beloved Son, in
whom I am well pleased" (Matt. 3: 16, 17). Paul wrote, "The grace of the Lord
Jesus Christ, and the love of God, and the communion of the Holy Ghost, be
with you all. Amen" (2 Cor. 13: 14). When Jesus saidto Philip, "he that hath
seenme hath seenthe Father," Jesus simply meant that he was perfectly
representative of the Father. "I am in the Father, and the Father in me,"
Jesus explained to Philip (Jn. 14:10).
Jesus taught that all the divergent religious bodies comprise the church
universal, some think. Some understand Jesus'teaching about the vine and
the branches to teachthat the different branches represent different churches
(Jn. 15: 1-5). However, Jesus clearlyexplained that the branches stand for
individual believers (vs. 5, 6). "If a man abide not in me" Jesus stated, not "if
a church abide not in me." The individual looks to and depends on Jesus, the
branch, for sustenance andlife. Jesus saidto his disciples, "without me ye can
do nothing" (vs. 5). Individuals are added to Christ, his universal church,
when they are baptized (Gal. 3: 26, 27, I Cor. 12: 13). We never read of
different churches making up the church universal. People who so understand
Jesus in John 15, I saykindly, have misunderstood Jesus.

Many have understood the Lord to teachthat it matters not what one
believes, just as long as one is sincere in the belief. Mostwho so understand
Jesus do not even have a case ofJesus'teaching to cite. Some in an effort to
produce proof, cite Jesus'language in John 4: 24. Jesus did saythat those who
worship God must worship him in spirit. It is a fact that sincerity of worship
is required (Heb. 10: 25-31). However, considerwhatJesus reallysaid: "God
is a Spirit: and they that worship him must worship him in spirit and in
truth" (Jn. 4: 24). Hence, sincerity and worshipping in truth are equally
important, according to Jesus. No where is it taught in the scriptures that it
matters not what is believed, just as long as one sincerelybelieves. Error is
shown to be damning and only the truth sets free (2 Pet. 2: 1 ff; Jn. 8: 32).
Jesus asked, "And why call me, Lord, Lord, and do not the things which I
say?" (Lk. 6: 46).
Many have mistakenly concludedthat Jesus taught the direct and
irresistible working of the Holy Spirit in the salvationof man. Jesus did have
much to sayabout the Holy Spirit (Jn. 14-16). Manis born of water and the
Spirit, Jesus told Nicodemus (Jn. 3: 5). The Holy Spirit is operative in
sanctificationand exerts greatpower(I Cor. 6: 11; Rom. 15: 13). However,
when one considers the scriptures, one will find that the Holy Spirit does not
directly work on man. Man is born and sanctifiedby the word of God (I Pet.
1: 23; Jn. 17:17). "ForI am not ashamedof the gospelof Christ," Paul wrote,
"for it is the power of God unto salvation to every one that believeth; to the
Jew first, and also to the Greek" (Rom. 1: 16). The truth of the matter is that
the Holy Spirit works through the word to accomplishhis work. Moreover,
the will of man is always involved in man's salvation(cp. Jn. 3: 16). Hence, the
Spirit does not irresistibly work on man.
Beloved, there are multiplied instances of the Lord and his apostles being
misunderstood. In fact, the myriad of religious beliefs today are indicative of
such misunderstandings. There are many reasons as to why people do not
correctlyunderstand what the Lord has said in his word. Many today simply
hear what they want to hear. Some out of their prejudice, deliberately twist
and distort the Lord's teaching. Others simply fail to "handle aright the word
of truth" (2 Tim. 2: 15, ASV). It behooves us to reverently study the
scriptures. This is especiallytrue in view of the serious consequencesof

changing God's word in any way (Rev. 22: 18, 19;Gal. 1: 6-9; 2 Jn. 9-11). The
admonition is: "If any man speak, lethim speak as the oracles ofGod…" (I
Pet. 4: 11). http://www.bibletruths.net/Archives/BTAR300.htm
The Messiah's MisunderstoodMission
Jesus Christ's mission and teachings were misunderstoodby most of those
who saw and heard Him.
robertsrob/iStock/Thinkstock
Throughout His ministry Jesus correctedpeople’s misconceptions ofthe
expectedMessiahby calling attention to the true meaning of the Scriptures
they relied on but misinterpreted.
Jesus performed miracles and signs. He healed the sick, raisedthe dead,
quelled storms of nature, fed the multitudes and exercisedabsolute authority
over the spirit world—yet He wasn’t acceptedas Israel’s Messiah.
One might think that with those credentials, He would be automatically
proclaimed Messiah. We are told, however, that “He came to His own
[people], and His own did not receive Him” (John 1:11). After a 3 1⁄ 2-year
ministry, only 120 followers were there for the miraculous beginning of His
Church (Acts 1:15).
He came to His own, and His own did not receive Him’ (John 1:11)
One of the prophecies about the Messiahforetoldthat He would be “despised
and rejectedby men” (Isaiah 53:3). The greatworks Jesus did that brought
about His popularity in the country were not enough to overcome the disfavor
He incurred from the religious authorities—or enoughto secure loyalty from
the fickle hearts of the common man.

His mission and His teachings were at cross purposes to those who held high
positions in the nation, and His purpose was also misunderstoodby most of
those who saw and heard Him.
What were the Jews looking for?
The Jews were acquaintedwith many of the prophecies about the Messiah, the
chosenor “anointedone” as the word means in Hebrew. They firmly believed
that the Messiahwould be a strong and glorious earthly king who would
deliver them from their Roman oppressors andform once again a greatand
independent Jewishkingdom. The wise men who came from the eastseeking
the newborn Jesus inquired at Jerusalem, “Where is He who has been born
King of the Jews?”(Matthew 2:1-2).
King Herod, who ruled Judea under the Romans, clearlyunderstood that the
Messiahthe Jews expectedwas to be another king and thus a rival to himself.
He then askedthe chief priests and scribes “where the Christ was to be born”
so he could eliminate the threat to his power(Matthew 2:3-16).
In the Greek language in which the New Testamentwas written, Christos
(Christ in English) has the same meaning as the Hebrew word Mashiach
(Messiahin English)— “anointed one,” signifying one who was specially
chosenby God (see “WhatDo ‘Messiah’and ‘Jesus Christ’ Mean?” beginning
on page 68). Herod and the Jewishrulers consideredthe title “Christ” as
synonymous with that of “King of the Jews”in accordancewith the general
expectationof the time (compare Matthew 2:2 and Matthew 2:4).
The expectationthat the Christ would be a king fit with their understanding
that He would also be a descendantof David, the most famous of all the kings
of Israel and the one by whom all other kings were measured. We see this
illustrated in Matthew 22:42, when Jesus askedthe Pharisees, “Whatdo you
think about the Christ? Whose Sonis He?” Their response was, “The Sonof
David” (Matthew 22:42).
Jesus was addressedas “Sonof David” by two blind men (Matthew 9:27), by
the womanof Canaan(Matthew 15:22)and by the blind men at Jericho
(Matthew 20:30). When Jesus healeda demon-possessedman who was both

blind and mute, “allthe multitudes were amazed and said, ‘Could this be the
Son of David?’” (Matthew 12:22-23). At His entry into JerusalemHe was
greetedwith shouts of “Hosanna to the Son of David!” (Matthew 21:9).
The number and scope ofthe miracles Jesus performed—miracles not
equaled in the history of Israeleven by the greatprophets—led people to the
conclusionthat He had to be the prophesied Messiah. “And many of the
people believed in Him, and said, ‘When the Christ [Messiah]comes, will He
do more signs than these which this Man has done?’” (John 7:31).
Time for a restoredkingdom?
When the people desiredthe appearance of“the Son of David,” they were
hoping for the prophesied One who would restore the kingdom of Israelunder
the Davidic dynasty.
At one point when Jesus miraculously fed a following of 5,000 men, they were
convinced that He was “the Prophet who is to come into the world” (John
6:14). This is an allusion to Moses’prophecy of “a Prophet like me” in
Deuteronomy 18:15-19. The disciples of Jesus identified Jesus as this same
Prophet, “Him of whom Mosesin the law, and also the prophets, wrote—
Jesus ofNazareth, the son of Joseph” (John1:45).
What better king canyou have than one who will miraculously feed you? This
miracle causeda groundswell of support to make Him king then and there.
But “whenJesus perceivedthat they were about to come and take Him by
force to make Him king, He departed againto the mountain by Himself
alone” (John 6:14-15). He made Himself scarce. To become a human king
over a powerful Israelwas not a part of Jesus’missionat that time.
Even after His death and resurrection, His disciples were still focusedon the
idea that He would restore the Davidic kingdom to Israel then and there. They
askedHim, “Lord, will You at this time restore the kingdom to Israel?” (Acts
1:6). They didn’t yet understand all the pieces ofthe prophetic puzzle He was
unveiling to them.
Understanding the messianic prophecies

These misconceptions were basedin part on misunderstanding the timing of
the prophecies from their own Scriptures. On close examination, Jesus spoke
and actedin a way that revealedHis true mission for His first coming—which
was spelledout in Bible prophecy, though not in a way that they understood.
The Messiahwas indeedprophesied to come to His people. We have already
shown that many of those prophecies were fulfilled when He came to earth in
the flesh. He was a servant, suffered during His life and willingly offeredHis
life as a sacrifice. Butthere were many prophecies that were not fulfilled—at
leastnot at that time.
There are the greatprophecies of Isaiah, for instance, that tell us that “in the
latter days … the mountain of the LORD’s house shall be establishedon the
top of the mountains, and shall be exalted above the hills; and all nations shall
flow to it” (Isaiah2:2).
In Bible prophecy, mountains and hills are used to representgovernments or
nations. This prophecy foretells a time when the future Kingdom of the
Messiahwill be establishedand will reign over all earthly governments and
nations. The prophetic understanding of this divine Kingdom was at the heart
of Jesus Christ’s message as wellas the ultimate role of the Messiah.
When Jesus announcedthe Kingdom of God is at hand (Mark 1:15), He was
simply speaking ofthe future Kingdom of God that would come to earth—and
He was the way into that Kingdom. Many times, when the Gospels saythat
“they believed in Him,” they believed He was the Messiahwho would create a
kingdom of Israel at that time!
Why Jesus wasn’tmore direct
Throughout His ministry Jesus correctedpeople’s misconceptions ofthe
expectedMessiahby calling attention to the true meaning of the Scriptures
they relied on but misinterpreted. The Jews ofHis day so misunderstood the
Old Testamentprophecies that they could not recognize the very Messiahthat
they expectedat any moment to appear among them!
Interestingly, Jesus did not go around announcing that He was the Christ. He
forbade the demons He had castout of those possessedto confess that He was

the Christ (Luke 4:41). And when Peter—in reply to Jesus’direct question
“Who do you saythat I am?”—respondedthat He was the Messiah, Jesus
strictly commanded the disciples to tell no one that He was the Christ
(Matthew 16:15-20).
He answeredthe question of the imprisoned John the Baptist (“Are You the
Coming One, or do we look for another?”)by directing him to the proofs of
His messianic claims—His teachings andHis works (Matthew 11:2-6).
But there were a few occasionswhere He affirmed His messianic identity quite
plainly. For example, He revealedwho He was to the Samaritan woman at the
well. “I know that Messiahis coming,” she told Him—to which Jesus
responded, “I who speak to you am He” (John 4:25-26). Evenat the beginning
of His ministry, He acceptedthe confessionof His first disciples when they
acknowledgedHim to be the Messiah(John1:41-50).
Jesus privately on occasionacceptedthe titles “Messiah” and“Sonof God,”
but publicly He avoided such designations. WhatHe would have intended by
these titles and the wayin which the Jews wouldhave takenthem were two
different things. Jesus couldn’t deny who He was nor what He intended to do,
but He was careful to explain the nature of the future Kingdom and dispel
misapprehensions about His mission.
Jesus understoodwhat His people were looking for in a Messiah. It’s probably
partially for that reasonthat He usually refrained from claiming the title for
Himself and discouragedothers from using it. To fulfill the mission of His first
coming, He did not want to spark a popular uprising of Jews anxious to
establishtheir own independent kingdom againstthe despisedRoman rule at
that time.
Moreover, had Jesus proclaimedHimself as the Messiah, it would have
provokedimmediate confrontation betweenHimself and the Jewishand
Roman authorities, thereby bringing about His execution prematurely. Yet
when it was time, Jesus affirmed to both the Jewishand Roman authorities
that this was who He was.
Jesus the King

At Jesus’trial the high priest askedhim, “Are You the Christ, the Sonof the
Blessed?” Jesus answered:“I am. And you will see the Son of Man sitting at
the right hand of the Power, and coming with the clouds of heaven” (Mark
14:61-62). The high priest immediately accusedJesus ofblasphemy and
deserving of death (Mark 14:64).
Yes, Jesus was indeed the Messiah, sentfrom God and born to be king. He
made this fact clearwhen He stood before Pilate. However, Jesus had
preachedthe Kingdom of Godrather than the kingdom of Israel.
The Jews accusedHim before Pilate of claiming to be “Christ, a King,” which
would make Him a direct threat to Romanauthority (Luke 23:2).
Pilate, concernedabout this allegation, askedJesus aboutthe charge. Jesus
answeredby saying, “My kingdom is not of this world. If My kingdom were of
this world, My servants would fight, so that I should not be delivered to the
Jews;but now My kingdom is not from here” (John 18:36). Pilate pressed
Jesus further, asking if He were indeed a king. Jesus replied: “You say rightly
that I am a king. For this cause I was born, and for this cause I have come into
the world” (John 18:37).
However, Pilate got the impression that Caesar’skingdomwas under no
threat from Jesus. Yet, in the end, the Jews convincedPilate to have Him
executedon the grounds that He claimed to be a king (John 19:12). Pilate even
had the title ” King of the Jews” placedabove Jesus’headas He was crucified
(John 19:19-22).
After having ordered Jesus to be scourged, Pilate brought Him out to the
crowdand announced, “Beholdyour King,” apparently thinking the heinous
beating He had endured would satisfythem. “But they cried out, ‘Away with
Him, awaywith Him! Crucify Him!’ Pilate said to them, ‘Shall I crucify your
King?’ The chief priests answered, ‘We have no king but Caesar!’” (John
19:14-15).
They didn’t recognize their own King.
The future Kingdom

Jesus plainly told Pilate His Kingdom was not then, not there. It would not be
one of the kingdoms of this present world—ofthis present age of man. But
there is a future age coming, in which His Kingdom will be establishedon the
earth to rule all nations.
Many prophecies about Jesus’role as the Messiahwere indeedfulfilled by
Him during His 3 1⁄ 2-year ministry. But the fulfillment of many more—those
about the establishment of the Kingdom of God over the whole earth—are yet
to be fulfilled by Jesus Christ.
When Jesus beganto speak about the Kingdom of God, the people did not
fully understand. In the thinking of most first-century Jews, there was no
distinction betweenthe prophecies of the Messiah’s firstcoming and those of
His second.
To the people of His day, the prophecies of the Messiahand the Messianic
Kingdom were like looking at the stars. They all appear to be as a canopy
above us, all about the same distance. But in reality there are vast distances
betweenthe stars. With the nakedeye, we cannot tell which ones are closer
and which are farther away. The messianic prophecies appearedlike that to
the Jews. Mostexpectedallprophecies to be fulfilled in a single coming of the
Messiah.
His secondcoming
Although most people missed Jesus’first coming, no one will miss His second.
Jesus saidall the people of the earth “will see the Sonof Man coming on the
clouds of heavenwith power and greatglory” (Matthew 24:30).
But when He comes the secondtime, will He be acceptedthen? What will
people expect? Will the Jews think that He will come just to them? Will
Christians think they are going to be taken awayfrom the earth? Will the
world think He is an invader from somewhere?
Jesus gave a vision to His apostle John, recordedfor us in the book of
Revelation. In it Jesus completes the prophecies He gave during His earthly
ministry. It’s most interesting to note that He will not be acceptedby the
world the secondtime, just as He wasn’tacceptedat His first coming. When

He comes the secondtime, He won’t come as one announcing the Kingdom of
God, He will come as Ruler to establishthe Kingdom of God!
Make no mistake—the nations will againrejectHim. He speaks ofthe time of
His return as being “the greatday of His wrath,” when the nations are angry
at God’s intervention (Revelation6:16-17;Revelation11:17-18). Leaders of
the world will “gather… to the battle of that greatday of God Almighty,” in
which they will fight againstHim (Revelation16:14).
At Jesus’secondcoming He is pictured as One who “judges and makes war”
(Revelation19:11). He will “strike the nations” with a swordand tread “the
winepress of the fierceness and wrath of Almighty God” (Revelation19:15).
Such passages make it clearthat the world will not receive Christ with open
arms when He comes back. This is the other side of the picture of Jesus that is
not taught very much today. When He returns, He will meet with a hostile
receptionfrom the world—just as He did the first time.
https://www.ucg.org/bible-study-tools/booklets/jesus-christ-the-real-story/the-
messiahs-misunderstood-mission
By Garry Knighton
Church of Christ/North - Shreveport, La.
THE MISUNDERSTOODCHRIST
Topical
INTRODUCTION:

At the crucifixion - the crowd was startledwhen Jesus cried, "Eli, Eli, Lama
Sabachthani" - Matthew 27:46.
Some said -- calls for Elijah.
Some said -- calls for a drink.
Had they knownthe scriptures they would have recognizedthat He quoted
the 22nd Psalm.
They misunderstood, but not for the first time:
HEROD was convincedthat He was a threat to his kingdom and his throne.
Jews were convincedthat He made fun of the temple in John 2 - when He
spoke of the figure of His resurrection.
Jesus was widely misunderstood.
Tonight, let's look at some areas ofJesus'life and His ministry that were
vastly misunderstood.
THEY MISUNDERSTOOD HIS MIRACLES.
They misunderstood the source ofHis power.
Matthew 12:22-29... attributed His powerto Satan.
They should have knownas Nicodemus did - John 3:2 - "...we know that thou
art a teachercome from God, for no one cando these signs that thou doest,
exceptthat God be with him."
They misunderstood the purpose of miracles.
Matthew 12:38 - show us a sign...
They wanted some type of side show circus performance.
Jesus neverintended to be a walking hospital.
His miracles were to confirm who He was.
Miracles are STILL MISUNDERSTOODtoday.

Many have no conceptof the purpose of miracles any more than did those
unbelieving Jews.
READ "HEALING FROM HEAVEN" articles to show misunderstandings.
Miracles were to CONFIRM the word:
Mark 16:15-20.
Hebrews 2:3-4.
Miracles ceasedwhenthe young church was confirmed and strong.
THEY MISUNDERSTOOD HIS GOSPEL.
Many misunderstand the relationship of Jesus to the law of Moses.
He is the fulfillment of the law - Matthew 5:17 - "Think not that I came to
destroy the law or the prophets: I came not to destroy, but to fulfill."
Galatians 3:24 - "...the law has become our tutor to bring us unto Christ,
that we might be justified by faith."
Hebrews 8:6 - "But now hath he obtained a ministry the more excellent, by so
much as he is also the mediator of a better covenant, which hath been enacted
upon better promises."
Jesus usheredin a better covenant, not placing greaterimportance on either:
"The Old Testamentis the New Testamentconcealed;the New Testamentis
the
Old Testamentrevealed."
Many misunderstand the purpose of the gospel.
Some say we should have Jesus'teachings to have:
a better society.

to help the needy.
to correctinjustice.
to provide happiness on earth.
The gospelis quite different from this:
It sometimes divides families - Matthew 10:35-36.
Brings persecutionto the righteous - II Timothy 3:12.
It has a distinct purpose: SALVATION.
Luke 19:10.
I Timothy 1:15 - save the sinner.
Romans 1:16 - salvation.
A person cancare for the poor, right socialwrongs, work constantlyfor a
better
societywithout knowing Christ.
TRUE, the gospelhelps this situation, but it is the force that prepares us for
heaven.
THEY MISUNDERSTOOD THE CHURCH.
The church of Jesus beganin Jerusalem- Acts 2.
Spread into Judea, Samaria, and Galilee - Acts 9.
Acts 24 - Jews lookedonit as just another sectof the Jewishreligion.
They misunderstood the church that Jesus built:
The fact that Jesus was a Jew did not make the church Jewish.
Revelation21:5 - "I make all things new..."
Jesus'church was not an off-shootof Judaism.

The church is still misunderstood today:
Some think it is a sectof Christendom as the Jews thought it was Jewish.
The church is Christ's because:
Built by Him - Matthew 16:18.
Bought by His blood - Acts 20:28.
Savedby Him - Ephesians 5:23.
It is not a denomination nor is it any part of denominationalism.
People often argue, "All churches belong to Christ".
Shows their misunderstanding:
John 17 - Jesus prayed for unity - oneness.
The collectionofdenominations does not have this unity.
The denominational system is far from what Jesus prayed for, died for, or
even taught.
They think we are saying, "Leave your denomination and join ours. " NO!
NO! NO! NO!
THEY MISUNDERSTAND HOW TO BECOME A MEMBER OF JESUS'
CHURCH.
The Lord Himself adds, not by VOTE.
Acts 2:47.
Adds believers who respond by faith.
CONCLUSION:
Is Christ misunderstood in your life?
Let the Bible be your only guide back to Him.
Let an understanding of the Word of God penetrate your heart.

Jesus was often misunderstood

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