The Word Became Flesh

1 aIn the beginning was bthe Word, and cthe Word was with God, and dthe Word was God. 2 He was in the beginning with God. 3 eAll things were made through him, and without him was not any thing made that was made. 4 fIn him was life,1 and gthe life was the light of men. 5 hThe light shines in the darkness, and the darkness has not overcome it.

6 There was a man isent from God, whose name was jJohn. 7He came as a kwitness, to bear witness about the light, lthat all might believe through him. 8 mHe was not the light, but came to bear witness about the light.

9 nThe true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet othe world did not know him. 11 He came to phis own,2 and qhis own people3 rdid not receive him. 12 But to all who did receive him, swho believed in his name, the gave the right uto become vchildren of God, 13 who wwere born, xnot of blood ynor of the will of the flesh nor of the will of man, but of God.

14 And zthe Word abecame flesh and bdwelt among us, cand we have seen his glory, glory as of the only Son4 from the Father, full of dgrace and etruth. 15 (fJohn bore witness about him, and cried out, “This was he of whom I said, g‘He who comes after me ranks before me, because he was before me.’ ”) 16 For from hhis fullness we have all received, igrace upon grace.5 17 For jthe law was given through Moses; kgrace and truth came through Jesus Christ. 18 lNo one has ever seen God; mthe only God,6 who is at the Father’s side,7 nhe has made him known.

The Testimony of John the Baptist

19 And this is the otestimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, p“Who are you?” 20 qHe confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? rAre you Elijah?” He said, “I am not.” “Are you sthe Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am tthe voice of one crying out in the wilderness, ‘Make straight8 the way of the Lord,’ as the prophet Isaiah said.”

24 (Now they had been sent from the Pharisees.) 25 They asked him, u“Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, v“I baptize with water, but among you stands one you do not know, 27 even whe who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

Behold, the Lamb of God

29 The next day he saw Jesus coming toward him, and said, “Behold, xthe Lamb of God, who ytakes away the sin zof the world! 30 This is he of whom I said, a‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but bfor this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John cbore witness: d“I saw the Spirit descend from heaven like a dove, and eit remained on him. 33 I myself did not know him, but fhe who sent me to baptize gwith water said to me, ‘He on whom you see the Spirit descend and remain, hthis is he who baptizes gwith the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son9 of God.”

Jesus Calls the First Disciples

35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, ithe Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, j“What are you seeking?” And they said to him, k“Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.10 40 lOne of the two who heard John speak and followed Jesus11 was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found mthe Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of nJohn. You shall be called oCephas” (which means pPeter12).

Jesus Calls Philip and Nathanael

43 qThe next day Jesus decided rto go to Galilee. He found Philip and said to him, “Follow me.” 44 Now sPhilip was from Bethsaida, the city of Andrew and Peter. 45 Philip found tNathanael and said to him, “We have found him of whom uMoses in the Law and also the prophets wrote, Jesus vof Nazareth, wthe son of Joseph.” 46 Nathanael said to him, x“Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, yan Israelite indeed, zin whom there is no deceit!” 48 Nathanael said to him, “How ado you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, b“Rabbi, cyou are the Son of God! You are the dKing of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you,13 you will see eheaven opened, and fthe angels of God ascending and descending on gthe Son of Man.”

John

1:1–18 The Gospel of John is a complex theological work, weaving events from the life of Jesus into a dramatic presentation of Jesus as Messiah and Son of God. The authority and person of Jesus as theological themes are much more important to the writer than historical chronology or his own authority. The writer only identifies himself as an eyewitness (John 19:35) and as the beloved disciple (21:24; see note on 1 John 1:1); it is early church tradition that ascribes the work to the apostle John. The Gospel of John was probably written ca. ad 85–95. John’s Gospel opens with a prologue that is rich with allusions to ot themes and influenced by Jewish traditions on the exaltation of divine wisdom (see Prov 8:22–31; Job 28:12–28; compare the deuterocanonical works Sirach 24:1–34 and Wisdom of Solomon 7:22–8:1). This prologue also introduces the concept of Jesus as the divine “Word.” In doing so, it establishes a claim to Jesus’ divinity—connecting Jesus’ identity with philosophical and biblical concepts about creation and the organization of the universe. John, Gospel Of DJG The Authorship of the Fourth Gospel John (PNTC) Authorship, Dating, and Provenance NAC:J111 The Authorship of the Fourth Gospel WBC Vol. 36 Authorship NICNT Jn Who was the Author? John The Prologue John

Introduction to John

The Gospel of John and the Johannine Letters

How to Study the Bible

1:1 In the beginning John begins by quoting the opening words of Genesis in Greek (Gen 1:1). He uses Genesis 1:1–5 to establish the “Word” as a preexistent agent of creation present with Yahweh from the beginning.

Jesus as Wisdom

the Word John uses the term “Word” as a title for Jesus throughout this prologue. He doesn’t specify that “Word” refers to Jesus until John 1:17. The Greek term used here, logos, had a rich network of associations in the Hellenistic Judaism of the first century ad due to its ability to evoke both biblical and philosophical concepts.

Jesus as Wisdom

the Word was with God This phrasing testifies to the distinction between God the Father and Jesus while emphasizing the intimate relationship between the Father and the Son.

the Word was God The Word shares the same character, quality, and essence of God. John’s phrasing preserves the distinction between God the Father and God the Son while emphasizing their unity in all other regards.

1:3 All things came into being through him The concept of creation through the divine Word reflects Yahweh’s act of speaking the universe into existence in Gen 1:3–26. Jesus’ preexistence and role as Creator and sustainer of all things is also seen in Col 1:15–20.

1:4 In him was life The Word is the source of life, both physical through the creation of all things (looking back to John 1:3; compare Col 1:17) and spiritual (looking ahead to John 1:4; compare 6:35).

the life A key word for John; it is used 36 times in the Gospel. This Gospel and other nt writings associated with John account for more than 40 percent of the total occurrences of this word in the nt. For John, Jesus’ ability to grant life to those who walked in “darkness” or “death” is the key issue at stake. Jesus has the ability and authority to do so because He was there in the beginning when God’s creative works took place.

was the light of humanity John alludes to the initial act of creation involving light (Gen 1:3) and invokes the association of light with divine glory (Isa 60:19). Light is often used in the ot as a metaphor for salvation and spiritual awakening (see note on Isa 51:4).

humanity This Greek term can refer generically to the human race. That this is a reference to all humanity is made clear from Jesus’ statement in John 8:12. Compare the “light for the nations” idea in Isa 42:6; 49:6.

1:5 the light shines in the darkness The contrast between light and darkness is a prominent theme in John’s Gospel (compare John 1:8–10; 1 John 2:8–10). This antithesis draws on Gen 1:1–5 (see note on John 1:1) as well as ot traditions of the advent of the Messiah as a light dawning over a world of physical and spiritual darkness (e.g., Isa 9:2; 60:1–2).

overcome A variety of figurative senses are available for the Greek verb used here, katalambanō—which means “take hold of” or “seize”—making its meaning ambiguous.

1:6 whose name was John Introduces John the Baptist as the messenger sent by God to announce the coming of His salvation into the world through Jesus. John was the prophesied forerunner of the Messiah (see Mal 4:5–6; compare Matt 11:9).

John the Baptist Luke records the angelic announcement of John’s miraculous birth to Zechariah and Elizabeth in their old age (Luke 1:5–25). John’s ministry began around ad 29 in the Judaean wilderness along the Jordan River (Luke 3:1–3; Matt 3:1–2). John’s patterning after Elijah extended even to his dress and his penchant for isolation in the wilderness. John wore a garment of camel hair with a leather belt, reminiscent of Elijah’s clothing from 2 Kgs 1:8 (see Matt 3:4; Mark 1:6). His primary message was calling Israel to repentance in preparation for the coming of the messianic age (Matt 3:2; Mark 1:4; Luke 3:3). John was arrested and imprisoned by Herod Antipas for criticizing his marriage to Herodias, Herod’s brother’s ex-wife, which was unlawful under Jewish law (see Lev 18:16; Matt 14:3–4; Mark 1:14; Luke 3:19). Eventually, Herod had John beheaded (Matt 14:5–12). John the Baptist also is mentioned by Josephus, a first-century ad Jewish historian who recounts John’s ministry and unjust execution (Josephus, Antiquities 18.116–119).

1:7 a witness John’s mission is articulated in legal terms; he is a witness coming to testify. The imagery also is used in Isaiah, where God’s people testify to His sovereignty (see Isa 43:10; 44:8).

all would believe through him The preaching of John the Baptist was intended to inspire faith in God by pointing people to Jesus as His supreme act of providence. God doesn’t send a messenger; He sends His very Son, the means of creation itself.

1:9 true light Alluding to the Messiah. See John 1:5 and note.

1:10 the world The Greek word used here, kosmos, occurs 78 times throughout John’s Gospel. Sometimes it refers broadly to the whole created order (11:27; 21:25), but most of the time it refers specifically to humanity in rebellion against God and hostile to Christ (7:7; 12:31; 14:17; 15:18–19; 16:20; 17:14, 25).

1:11 his own people did not receive him Not only did the entire world not recognize its Creator (v. 10), but God’s chosen people rejected their Messiah.

1:12 children of God Unlike the people who rejected Him (John 1:11), those who accepted Jesus as Messiah are the true “children of God” (compare 3:3–8; 1 John 5:1).

believe in his name A particular idiom for faith in Christ used in John’s Gospel and 1 John (1 John 5:13).

1:13 not of blood See John 3:3 and note.

1:14 the Word became flesh Continues the symbolism of v. 1 by describing how the logos took on human form (see note on v. 1).

took up residence The Greek verb used here literally means “to dwell in a tent” and likely alludes to the ot tabernacle as God’s dwelling among His people (see Exod 33:7–11; note on Exod 27:21). Through His Son, God is taking up a post among His people just as He had done for ancient Israel.

his glory Alludes to the manifestations of divine glory in the ot. Yahweh’s presence could be found in the tabernacle or temple (Exod 40:34–38; Num 14:10; 1 Kgs 8:10–11; Isa 6:1).

Theophany in the Old Testament

Doxa Word Study

glory as of the one and only from the Father Emphasizing that the glory of Jesus, the Word, is the same as the glory of God the Father. The Greek term monogenēs, meaning “one and only” carries the sense of uniqueness and special beloved status (compare Heb 11:17). See note on John 3:16.

grace and truth Alluding to two central attributes of the divine character used throughout the ot: steadfast love and faithfulness. Jesus embodies the ultimate expression of God’s covenant loyalty and unmerited favor toward the world that rejected Him. See Exod 34:6 and note; compare Isa 54:10 and note.

1:17 the law was given through Moses John contrasts Moses with Jesus, emphasizing the superiority of the gospel of Christ to the law of Moses. Throughout his Gospel, John presents Jesus as the fulfillment of ot expectations. Compare John 5:46–47.

1:18 the one and only This same Greek term is used in v. 14 (see note on v. 14). The world will fully see God only as revealed through Jesus (14:6–9).

1:19–12:50 The first half of John’s Gospel is sometimes referred to as the Book of Signs, as it centers on the miracles Jesus performs as proof that He is the Son of God (e.g., 2:11; 4:54). This section deals with the public ministry of Jesus, culminating in the triumphal entry of Jesus into Jerusalem a week before Passover (12:12–19). The remainder of the Gospel focuses on the last week of Jesus’ life. The Structure of the Fourth Gospel WBC Vol. 36

1:19–51 The preaching of John the Baptist and his baptism of Jesus marks the beginning of Jesus’ public ministry, just as in the Synoptic Gospels (compare Matt 3; Mark 1; Luke 3). The first disciples also join Jesus during this time. Unlike the Synoptics, John has no account of Jesus’ temptation in the wilderness (Mark 1:12–13).

1:19 the Jews Refers to the religious leaders in Jerusalem. John often uses this label to categorize those who are opposed to Jesus and His ministry (e.g., John 5:16; 11:57). While the term can be used in a neutral or even a positive sense (e.g., 2:6; 4:22), the prevailing connotation with the expression is “unbelieving Jews.”

Jerusalem The chief city of Judaea, the site of the Jewish temple, and the ancient capital of Israel and Judah.

priests and Levites The official religious leaders in charge of the temple in Jerusalem. See Deut 18:1 and note.

Who are you John answers their real question, “Are you the Messiah?” His answer indicates that their question was centered on their ot messianic expectations. See note on John 1:21.

1:20 I am not the Christ The Greek word used here, christos (meaning “anointed one”), is equivalent to the Hebrew term mashiach, meaning “Messiah.” John the Baptist is explicitly denying that he is the Messiah, but their questioning continues through multiple layers of Jewish messianic expectation. See note on v. 21.

1:21 Are you Elijah The prophet Elijah’s miraculous ascent into heaven on a fiery divine chariot (2 Kgs 2:11) fueled the belief that he would return as a forerunner of the Messiah. The ot explicitly attests to this expectation in Mal 4:5.

I am not John’s denial of the role of Elijah as forerunner of the Messiah likely reflects either his historical perspective on his ministry or an avoidance of traditional labels. The Synoptic Gospels explicitly connect John the Baptist with the expected coming of Elijah (see Matt 11:11–14; Luke 1:17).

Are you the Prophet This line of questioning reflects the varying categories of messianic expectation in the Second Temple period. Since John denied being the Messiah or his forerunner, Elijah, he is asked whether he is the prophet Moses predicted in Deut 18:15–18. John disclaims this role as well, showing complete humility in his calling. He understands that his office is to point to the Messiah and lead people to repent.

1:23 one crying out John identifies himself by quoting Isa 40:3. All four Gospels apply this Scripture to John the Baptist, but John’s Gospel is the only one that puts the quote on the lips of John the Baptist himself (compare Matt 3:3; Mark 1:3; Luke 3:4).

1:24 Pharisees A Jewish lay movement of experts in the interpretation of the law.

Major Groups in Jesus’ Time Table

1:25 Why then are you baptizing They ask John by what authority he has taken it upon himself to baptize Jews. Washing with water was a common practice in Jewish ritual purification, but baptism was associated with the conversion of Gentiles. See note on John 7:32.

Baptism

1:27 the one who comes after me The Messiah. Compare John 1:15. John did not yet know exactly who this was (vv. 29–31).

untie the strap of his sandal In Jesus’ time, untying someone’s sandals was a menial job reserved for slaves. John’s humble statement places himself below the lowest of slaves in comparison to Jesus.

1:28 Bethany on the other side of the Jordan The location of this Bethany is uncertain, but it is different from the Bethany near Jerusalem (11:18; 12:1). It might be located in the region of Batanea (ot Bashan).

1:29 Lamb of God who takes away the sin An allusion to the symbolism of the Passover lamb (Exod 12:3). Compare Isa 53:7, 11; Rev 5:6.

1:30 This one is the one Connecting Jesus with his earlier announcements (see vv. 15, 27).

1:31 revealed to Israel The purpose of John’s ministry was preparing the way for the coming of the Messiah. The Gospel of John tends to use “Israel” as a positive label for God’s chosen people, identified ultimately by their beliefs, not ancestry (see note on v. 19).

1:32 the Spirit descending like a dove from heaven Jesus’ baptism is depicted more fully in Matt 3:13–17 and Luke 3:21–22. Here, John the Baptist simply testifies as a witness to the event. The event itself is spoken of in the past tense.

1:33 I did not know him John did not know Jesus was the Messiah until God revealed it to him. Compare John 1:27, 31.

1:34 testify See note on v. 7. John the Baptist is functioning as a formal legal witness to Jesus’ identity.

1:35–51 This account of the call of Jesus’ disciples differs from that of the Synoptic Gospels (compare Matt 4:18–22; Mark 1:16–20; Luke 5:1–11). For example, John gives a more detailed account of the call of Philip and Nathanael. John’s retelling of the events is consistent with the dramatic license he takes in reordering scenes and crafting dialogue that emphasizes his theological goals. Disciples DJG

1:37 the two disciples Jesus’ first disciples were followers of John the Baptist. One of these disciples is identified as Andrew (John 1:40), but the other remains anonymous.

1:38 Rabbi A Hebrew title originally meaning “my master” but eventually taking on the sense of “authoritative religious teacher.”

1:39 the tenth hour The Greek text identifies the time as the “tenth hour.” The hours were typically counted from sunrise to sunset, generally 6 a.m. to 6 p.m. The tenth hour would be 4 p.m. It is possible that John used the Roman reckoning, counting the hours from midnight. In that case, the time would be around 10 a.m. This is unlikely to be correct, however.

1:40 Andrew, the brother of Simon Peter See Matt 4:18–22 and note.

1:41 We have found the Messiah John is the only nt writer to use the word messias, transliterating the Hebrew word mashiach into Greek. While John uses several Hebrew and Aramaic terms, he is careful to explain their meaning to his Greek audience. “Messiah” is the Hebrew equivalent of the Greek term christos, or “Christ.” See note on John 1:20.

1:42 Cephas Aramaic for “rock,” translated to Greek as petros or Peter. This renaming of Simon takes place later in Jesus’ ministry according to Matthew (Matt 16:16–18).

1:43 Galilee The northern region of Israel, along the Sea of Galilee. The towns of Bethsaida, Capernaum, Nazareth, and Tiberias are all in this region and feature prominently in Jesus’ ministry.

Philip The other Gospels mention Philip only in lists of the Twelve; John’s Gospel gives Philip a greater role (John 6:5–7; 12:20–26; 14:8–9).

1:44 Bethsaida A fishing town on the northeastern shore of the Sea of Galilee.

1:45 Nathanael Not mentioned as one of the Twelve in the Synoptic Gospels, but usually identified with Bartholomew (whom John never mentions by name). “Nathanael” means “God has given.”

the law, and the prophets This phrase was a common way of referring to the entire Hebrew Scriptures (compare Matt 5:17; 22:40). Moses is traditionally connected with the Law in biblical tradition (see 1 Kgs 2:3; Ezra 3:2; Neh 13:1; Dan 9:11; Matt 8:4; Mark 12:26).

Jesus’ Fulfillment of Old Testament Prophecy Table

Jesus son of Joseph Unlike Matthew and Luke, John does not provide an elaborate genealogy for Jesus (Matt 1:1–17; Luke 3:23–38). Here, He is identified in the traditional way with His earthly father’s name and hometown.

Nazareth A town in Galilee about 15 miles west of the Sea of Galilee.

1:47 true Israelite See note on John 1:31. John uses “Israel” and “Israelite” as positive terms for followers of God.

1:49 you are the Son of God The first confession of Jesus’ divine role as the Messiah by one of His disciples (compare Matt 14:33). See note on John 1:41.

You are the king of Israel See note on v. 31. Nathanael acknowledges Jesus as the rightful king of Israel, a role that legitimately belonged only to the Messiah.

1:51 Truly, truly A common expression in the Gospels to introduce Jesus’ teaching or a traditional saying. The phrase seems to function to emphasize the importance of what Jesus is about to say.

you will see heaven opened See Ezek 1:1 and note.

the angels of God ascending and descending Alludes to Gen 28:12, representing Jesus as the embodiment of all earthly access to the divine realm.

the Son of Man A messianic title that Jesus often uses for Himself (see note on Matt 8:20; note on Dan 7:13). The title also can mean “human one” (see note on Ezek 2:1). Here, Jesus may be acknowledging His humanity; this would parallel John 1:14. Jesus does this so that He can become the sacrifice prophesied by John the Baptist (see note on v. 29).

2:1–12 Beginning in ch. 2, John presents a series of signs or miracles designed to prove Jesus’ identity as the Messiah and Son of God. In this first sign, Jesus turns water into wine at a wedding in Cana attended by His family and disciples. The First Sign: Turning Water into Wine at the Wedding at Cana BECNT Jn Family Redefined M:DGP

Miracles of Jesus Table

2:1 the third day John is narrating the events of the first week of Jesus’ ministry. This is two days after the call of Philip and Nathanael (1:43–51).

Cana in Galilee A village in central Galilee, nine miles north of Nazareth. According to 21:2, Cana was Nathanael’s hometown.

mother of Jesus Mary (Matt 1:18). John never uses her name in his Gospel.

2:3 the wine An essential part of the diet in the ancient world. Drinking wine symbolized peace and prosperity (see Psa 104:15), but excessive drinking and drunkenness were condemned (see Prov 20:1).

ran out The host was responsible for providing wine throughout the wedding feast, which typically lasted seven days.

Water into Wine: The Social Impact of Jesus’ Miracle at Cana

2:4 What does your concern have to do with me The Greek text here literally reads, “what is that to me and you?” Jesus is likely petitioning His mother to consider whether the request is really the type of thing He should be addressing with His power; He probably wants her to consider His purpose.

woman A typical means of addressing a woman in John’s Gospel (John 4:21; 19:26; 20:13). This usage is not disrespectful, but a simple, informal form of address.

The Role of Women in John’s Gospel

2:5 Whatever he says to you Mary did not take Jesus’ refusal as a firm negative response and clearly did not understand it as a rebuke. She knew Jesus was able to take care of the problem.

2:6 six stone water jars Large stone pots were used for storing water for ritual purification. Examples have been unearthed in Palestine from this period. The jars were cut from single blocks of stone; stone was used because it did not convey ritual impurity.

ceremonial cleansing of the Jews For an audience unfamiliar with Jewish practice, John explains the purpose of the jars. Ritual handwashing before and after a meal is part of later Jewish teaching.

two or three measures All six jars would have held 120–180 gallons. Large quantities of water were needed for ritual purification.

2:7 they filled them to the brim Making it impossible for the miracle to have been a deception. The use of the jars for a purpose other than ritual purification would have rendered the jars temporarily unclean and unusable for ritual purposes.

2:8 head steward This phrase denotes an honorary position, a person primarily tasked with regulating the distribution of the wine. Compare the deuterocanonical work Sirach 32:1–2.

2:10 Everyone serves the good wine first Over the course of a feast, diluting wine with water was a common practice to make it go further. As the week progressed, the guests would have been less attuned to the decreasing quality of the beverage.

whenever they are drunk While drunkenness was common for Greek banquets, it was not an approved practice for Jewish feasts. All types of wine in ancient Palestine were alcoholic, however.

2:11 beginning of signs The signs are designed to reveal Jesus’ identity as the Messiah. John declares that his purpose in writing the Gospel was to promote belief through the story of Jesus and the signs He performed (John 20:30–31).

Miracles Unique to John’s Gospel
Water into Wine, 2:1–11	Official’s Son Healed, 4:46–52	Paralytic Healed, 5:1–13
Blind Man Healed, 9:1–12	Lazarus Raised from the Dead, 11:38–44	Miraculous Catch of Fish, 21:1–14

2:12 Capernaum A town on the northwest shore of the Sea of Galilee where Jesus based His ministry (Matt 4:13; Mark 2:1).

2:13–25 Jesus and His disciples travel to Jerusalem to observe the Passover. While there, Jesus drives those conducting business for profit out of the temple courts for violating the sanctity of the site. He also performs more miracles while in Jerusalem.

Israelite Festivals in John’s Gospel
Passover (3 different years)	John 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:28, 39; 19:14
An unnamed festival	John 5:1
Festival of Tabernacles	John 7:2
Festival of Dedication (Hanukkah)	John 10:22

2:13 Passover of the Jews One of the three pilgrimage festivals during which all Jews were to travel to Jerusalem to worship at the temple (Exod 12:1–28).

Israelite Festivals Table

2:14–22 All four Gospels contain an account of the cleansing of the temple (Matt 21:12–13; Mark 11:15–17; Luke 19:45–46), but John’s is the most detailed. John mentions the trade in oxen and sheep as well as doves, and he adds the detail of Jesus fashioning the whip of cords used to drive out the animals. John also records a command not found in the other accounts (John 2:16). However, John does not allude to the two Scripture passages (Isa 56:7; Jer 7:11) used by Jesus to justify His actions in the Synoptic Gospels (Matthew, Mark, and Luke). The disciples apply Psa 69:9 to Jesus’ action in John 2:17. One major difference with John’s account of the temple clearing is timing. John presents this as one of the first public acts of Jesus’ ministry. In the Synoptic Gospels, this scene comes toward the end of Jesus’ ministry. Either Jesus cleared the temple twice or the various gospel authors took liberties with the precise placement of the story. The latter explanation is most likely. The Synoptics only record one visit to Jerusalem by Jesus and the disciples, so the event would have to be placed then. John records multiple visits to Jerusalem to celebrate the Passover over Jesus’ ministry. Based on John’s preference for arranging chronology to suit his theological purpose and the likelihood that this event could have set off some of the opposition that led to Jesus’ crucifixion, the later placement by the Synoptics is most historically probable. Cleansing the Temple NICNT Jn The Clearing of the Temple BECNT Jn The Timing of the Temple Cleansing John (PNTC)

2:14 temple courts The temple complex had been greatly expanded by Herod the Great in the late first century bc, and work continued into the mid-first century ad.

oxen and sheep and doves People who had traveled from a great distance for the festival could hardly have brought their sacrificial offerings with them; traders took advantage of that by selling animals for sacrifice in the outer courts. People likely paid exorbitant prices for the convenience of buying at the temple.

2:15 made a whip of cords Used for driving out the large animals. See note on vv. 14–22.

2:16 the doves Pigeons or doves were the offerings of the poor (Lev 5:7).

Take these things away from here This commandment in unique to John’s Gospel.

my Father’s house a marketplace Turning the outer courts into a market effectively prevented worship for non-Jewish people. Jesus’ quotation of Isa 56:7 in the Synoptics underscores His desire for the temple to be a “house of prayer for all peoples.” Jesus is angered by the commercialization of temple worship, which created an obstacle to true worship.

2:17 Zeal for your house will consume me The disciples remembered Psa 69:9 and applied its image of the righteous sufferer to Jesus. Some around this time expected the Messiah to purge Jerusalem of unbelievers (Psalms of Solomon 17:21–24). Jesus is concerned with believers’ (at least supposed believers’) condition before God as well. With this act, Jesus declares the current state of the temple to fall vastly short of God’s plan for it; the worship of God is being impeded by commerce.

Jesus’ Fulfillment of Old Testament Prophecy Table

2:18 the Jews Referring to the religious leaders in the temple. See note on John 1:19.

sign As they had with John the Baptist, the religious leaders want Jesus to justify His actions. See note on 1:25.

2:19 in three days I will raise it Foreshadows Jesus’ death and resurrection.

2:20 forty-six years The renovations and expansion begun by Herod the Great were still underway. Compare note on v. 14.

2:21 speaking about the temple of his body The use of misunderstanding is a prominent part of John’s style. He regularly records Jesus’ hearers misunderstanding His sayings, sometimes requiring further elaboration as in the case of Nicodemus (John 3:1–10).

2:24 entrust The Greek text uses the word pisteuō here. John uses a wordplay here, describing how “many believed” (pisteuō in Greek) in Jesus in v. 23, but Jesus does not trust or believe (pisteuō) them in return.

2:25 did not need anyone to testify about man Jesus is divinely appointed, so the glory of other people is not His concern—He receives His glory from God the Father. This verse provides the transition to Jesus’ encounter with Nicodemus and prepares the reader for Jesus’ divine insight into Nicodemus’ spiritual needs.