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Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned Matthew 21:12; Mark 11:15; Luke 19:45. See it explained on Matthew 21:12; (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, contend that he purged the temple twice; and that this, mentioned by John, was the first cleansing, which none of the other evangelists have mentioned. Let the reader, says Bp. Newcome, observe the order of events.

"Jesus works his first miracle at Cana of Galilee, John 2:11; then he passes a few days at Capernaum, which bring him on his way to Jerusalem, John 2:12. The passover being near, he goes up to Jerusalem, John 2:13, and casts the traders out of the temple, John 2:15, John 2:16, At the passover he works many miracles, John 2:23. While he is in Jerusalem, which city he does not leave till, John 3:22, Nicodemus comes to him by night, John 3:1, John 3:2. John 3:2; contains a reference to John 2:23. After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, John 3:22. And all these incidents take place before John was cast into prison, John 3:24. But the second cleansing of the temple happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that afterwards Jesus dwelt and baptized in Judea."

The vindication of God's house from profanation was the first and the last care of our Lord; and it is probable he began and finished his public ministry by this significant act.

It certainly appears that John directly asserts an early cleansing of the temple, by the series of his history; as the other three evangelists assert a later cleansing of it. And though the act mentioned here seems to be nearly the same with that mentioned by the other evangelists, yet there are some differences. St. John alone mentions the scourge of rushes, and the casting out of the sheep and oxen. Besides, there is a considerable difference in our Lord's manner of doing it: in the cleansing mentioned by the three evangelists, he assumes a vast deal of authority, and speaks more pointedly concerning himself, than he appears to do in this cleansing mentioned by St. John: the reason which has been given is, In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offense to the Jewish rulers; but, in the last cleansing, he was just concluding his ministry, being about to offer up his life for the salvation of the world, in consequence of which he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, pp. 7-9.

Found in the temple … - The transaction here recorded is in almost all respects similar to that which has been explained in the notes at Matthew 21:12. This took place at the commencement of his public ministry; that at the close. On each occasion he showed that his great regard was for the pure worship of his Father; and one great design of his coming was to reform the abuses which had crept into that worship, and to bring man to a proper regard for the glory of God. If it be asked how it was that those engaged in this traffic so readily yielded to Jesus of Nazareth, and that they left their gains and their property, and fled from the temple at the command of one so obscure as he was, it may be replied,

1.That their consciences reproved them for their impiety, and they could not set up the “appearance” of self-defense.

2.It was customary in the nation to cherish a profound regard for the authority of a prophet; and the appearance and manner of Jesus - so fearless, so decided, so authoritative led them to suppose “he” was a prophet, and they were afraid to resist him.

3.Even then, Jesus had a wide reputation among the people, but it is not improbable that many supposed him to be the Messiah.

4.Jesus on all occasions had a most wonderful control over people. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. Compare John 18:5-6. On this occasion he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not, therefore, resist the authority by which he spoke.

Though Jesus thus purified the temple at the commencement of his ministry, yet in three years the same scene was to be repeated. See Matthew 21:12. And from this we may learn:

1.How soon people forget the most solemn reproofs, and return to evil practices.

2.That no sacredness of time or place will guard them from sin. In the very temple, under the very eye of God, these people soon returned to practices for which their consciences reproved them, and which they knew that God disapproved.

3.We see here how strong is the love of gain - the ruling passion of mankind. Not even the sacredness of the temple, the presence of God, the awful ceremonials of religion, deterred them from this unholy traffic. So wicked men and hypocrites will always turn “religion,” if possible, into gain; and not even the sanctuary, the Sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. Compare Amos 8:5. So strong is this grovelling passion, and so deep is that depravity which fears not God, and regards not his Sabbaths, his sanctuary, or his law.

There had been a time in Peter's experience when he was unwilling to see the cross in the work of Christ. When the Saviour made known to the disciples His impending sufferings and death, Peter exclaimed, “Be it far from Thee, Lord: this shall not be unto Thee.” Matthew 16:22. Self-pity, which shrank from fellowship with Christ in suffering, prompted Peter's remonstrance. It was to the disciple a bitter lesson, and one which he learned but slowly, that the path of Christ on earth lay through agony and humiliation. But in the heat of the furnace fire he was to learn its lesson. Now, when his once active form was bowed with the burden of years and labors, he could write, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.” AA 525.1

Addressing the church elders regarding their responsibilities as undershepherds of Christ's flock, the apostle wrote: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” AA 525.2

Those who occupy the position of undershepherds are to exercise a watchful diligence over the Lord's flock. This is not to be a dictatorial vigilance, but one that tends to encourage and strengthen and uplift. Ministry means more than sermonizing; it means earnest, personal labor. The church on earth is composed of erring men and women, who need patient, painstaking effort that they may be trained and disciplined to work with acceptance in this life, and in the future life to be crowned with glory and immortality. Pastors are needed—faithful shepherds—who will not flatter God's people, nor treat them harshly, but who will feed them with the bread of life—men who in their lives feel daily the converting power of the Holy Spirit and who cherish a strong, unselfish love toward those for whom they labor. AA 526.1

This chapter is based on John 2:12-22.

“After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples: and they continued there not many days. And the Jews’ Passover was at hand, and Jesus went up to Jerusalem.” DA 154.1

Since hearing Jesus, Nicodemus had anxiously studied the prophecies relating to the Messiah; and the more he searched, the stronger was his conviction that this was the One who was to come. With many others in Israel he had been greatly distressed by the profanation of the temple. He was a witness of the scene when Jesus drove out the buyers and the sellers; he beheld the wonderful manifestation of divine power; he saw the Saviour receiving the poor and healing the sick; he saw their looks of joy, and heard their words of praise; and he could not doubt that Jesus of Nazareth was the Sent of God. DA 168.1

He greatly desired an interview with Jesus, but shrank from seeking Him openly. It would be too humiliating for a ruler of the Jews to acknowledge himself in sympathy with a teacher as yet so little known. And should his visit come to the knowledge of the Sanhedrin, it would draw upon him their scorn and denunciation. He resolved upon a secret interview, excusing this on the ground that if he were to go openly, others might follow his example. Learning by special inquiry the Saviour's place of retirement in the Mount of Olives, he waited until the city was hushed in slumber, and then sought Him. DA 168.2

In the presence of Christ, Nicodemus felt a strange timidity, which he endeavored to conceal under an air of composure and dignity. “Rabbi,” he said, “we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him.” By speaking of Christ's rare gifts as a teacher, and also of His wonderful power to perform miracles, he hoped to pave the way for his interview. His words were designed to express and to invite confidence; but they really expressed unbelief. He did not acknowledge Jesus to be the Messiah, but only a teacher sent from God. DA 168.3

While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God. DA 173.1

It is impossible for finite minds to comprehend the work of redemption. Its mystery exceeds human knowledge; yet he who passes from death to life realizes that it is a divine reality. The beginning of redemption we may know here through a personal experience. Its results reach through the eternal ages. DA 173.2

While Jesus was speaking, some gleams of truth penetrated the ruler's mind. The softening, subduing influence of the Holy Spirit impressed his heart. Yet he did not fully understand the Saviour's words. He was not so much impressed by the necessity of the new birth as by the manner of its accomplishment. He said wonderingly, “How can these things be?” DA 173.3