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John 2:12-25 · Providence Baptist Church - Sermons

0:00
Please turn with me to John chapter 2.
0:02
John chapter 2.
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So last week we looked at the first half of John chapter 2.
0:30
And so it ends.
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I want to read first the very end of that text.
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It's John chapter 2 and I'll read verse 11.
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This, turning the water into wine,
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the first of his signs, Jesus' signs,
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Jesus did at Cana in Galilee
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and manifested his glory.
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And his disciples believed in him.
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So, that's the bridge to our text today.
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So, before I read our text together,
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I just want us to have a few things in mind.
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I think it would be productive for us to,
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I'm going to point some things out for you to be aware of,
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and then we'll read it and then we'll walk through it together.
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But, first, I need to pray.
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That is something I forgot.
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I want to pray for our time and hearing the word of God.
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Father, before we read this text,
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we thank you for giving us this text in our own language.
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And we can have these words in our own language
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that we can pick up and read on our own.
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This is such a great gift.
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And we can do this publicly.
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And we thank you for this.
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And let us not take this for granted,
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what we're doing during this time.
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And I pray that you would help
1:57
those who hear my voice
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not hear my voice or my words,
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but they would see you in your word.
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And I pray this in your name.
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Amen.
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Thank you.
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So, there's one text in Paul
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I want you to have in mind
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as we read through this text.
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I think this is the famous
2:22
Cleansing of the Temple text in John,
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where flipping the tables,
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and we have these profound images
2:29
of Jesus being angry,
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flipping tables,
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and yelling at people,
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making whips.
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But we don't really...
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It'd be interesting if you can recall
2:40
what he says after his actions.
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Most of the time,
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we focus on what he physically does.
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But what does he say after this?
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What was the purpose behind
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Jesus' flipping the tables,
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making whips?
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That's what I want us to
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spend most of our time here,
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not get distracted by
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what he actually did,
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but he was doing it for a purpose.
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And this came up
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over and over in my study.
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I was just thinking about this,
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these two verses,
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and Paul writes to Timothy
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these words,
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For there is one mediator
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between God and men.
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We'll see this later throughout.
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For there is one mediator
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between God and men,
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men,
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Paul,
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knowing that Jesus did this,
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was thinking
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when he wrote that
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to Timothy.
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And so,
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there's a few things.
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I'm going to talk about the structure,
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and then we'll actually
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start reading it.
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So,
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it's broken up
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into three sections.
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There's an introduction
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in verse 12,
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landing us in the context.
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And then,
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there is
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was at hand,
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the Passover was at hand,
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or the Passover was near.
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So it was just before
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the Passover feast.
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There was the first,
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and it's the flipping tables,
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and all that.
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And then,
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the second is,
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and at the end of that first section,
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is a very important quote
4:40
that we just read in Psalm 69.
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And so,
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that's like the center
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of the section.
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And then,
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from 19 to 22,
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there's the second section,
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and it's the Jews' response
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to Jesus.
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And then,
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the third is
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23 to 25,
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which I think is the interpretive key
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to those first two sections.
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So,
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have that end in mind,
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what Jesus says,
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throughout our time
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walking through the text.
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All right.
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So,
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and there's repeated phrases
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through here,
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so I encourage you to see
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how many things are repeated.
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You can write those down
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as we read.
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So,
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I will read our text.
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Verse 12.
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After this,
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he went down to Capernaum
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with his mother
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and his brothers
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and his disciples,
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and they stayed there
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a few days.
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The Passover of the Jews
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was at hand,
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and Jesus went up
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to Jerusalem.
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In the temple,
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he found those
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who were selling
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oxen and sheep
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and pigeons
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and the money changers
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sitting there.
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And making a whip
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of cords,
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he drove them
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all out of the temple
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with the sheep
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and oxen.
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And he poured out
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the coins
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of the money changers
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and overturned
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their tables.
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And he told those
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who sold the pigeons,
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take these things away.
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Do not make
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my father's house
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a house of trade.
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His disciples remembered
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that it was written,
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zeal for your house
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will consume me.
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So,
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the Jews said to him,
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what sign do you show us
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for doing these things?
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Jesus answered them,
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destroy this temple,
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and in three days
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I will raise it up.
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The Jews then said,
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it has taken 46 years
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to build this temple
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and will you raise it up
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in three days?
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But he was speaking
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about the temple
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of his body.
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When therefore
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he was raised
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from the dead,
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his disciples remembered
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that he had said this
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and they believed
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the scripture
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and the word
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that Jesus had spoken.
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Now,
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when he was in Jerusalem
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at the Passover feast,
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many believed
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in his name.
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When they saw
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the signs
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that he was doing,
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but Jesus,
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on his part,
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did not entrust
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himself to them
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because he knew
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all people
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and needed no one
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to bear witness
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about man.
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For he himself
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knew
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what was
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in man.
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So,
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before we
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jump in,
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remember,
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this comes off
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from what we just read
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and his disciples
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believed him
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in verse 11
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after the sign
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of the water
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into wine.
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And then,
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remember,
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what's coming
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right after this
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is the famous
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conversation
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between Jesus
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and Nicodemus.
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And I want you
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to have those in mind
7:49
because this is a bridge
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and these are all
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connected and leading
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into specific
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conversations.
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So,
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leading into
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Jesus saying
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to Nicodemus,
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truly,
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truly,
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I say to you,
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unless one is born again,
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he cannot see
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the kingdom of God,
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that
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bomb that he
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gives Nicodemus
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and others
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throughout,
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it gets more specific
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like you see
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chapter 4,
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you see Jesus
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and the woman
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of Samaria,
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and then there's
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a,
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Jesus heals
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an official's son
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in 5.
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It gets,
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he has specific
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personal conversations
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about the things
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we have already seen
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in Cana
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and now
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at the temple.
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So,
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he's leading
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into these
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applications
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of what
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we'll be talking
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about today.
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So,
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just have all
8:39
that in mind
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and I'll read
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the first section.
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This is the first
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major section.
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And after this,
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he went down
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to Capernaum
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with his mother
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and his brothers
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and his disciples
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and they stayed
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or they remained
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there for a few days.
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And the Passover
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of the Jews
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was at hand
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or it was near
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and Jesus went
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up to Jerusalem.
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In the temple
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he found those
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who were selling
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oxen,
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oxen,
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cattle,
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same,
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and sheep
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and pigeons.
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And the money changers
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sitting
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and making
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a whip of cords
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he drove them
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all out of the temple
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with the sheep
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and oxen.
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And he poured out
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or he scattered
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the coins
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of the money changers
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and overturned
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their tables.
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And he told
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those who sold
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the pigeons
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take these things
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away
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or get out
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of here.
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Do not make,
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you can say
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stop making
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my father's house
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a house
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of trade
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or merchandise.
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So here
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this is probably
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the first
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of two
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temple cleansings.
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He probably
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most likely
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did this
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twice.
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If you look
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at the other
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accounts of the Gospels
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this is actually
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one of the few things
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John records
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in his Gospel
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that is also
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in the other
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three Gospels.
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So this is
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very important
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and this is probably
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the first
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of second.
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I'm not going
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to spend a lot
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of time
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making that case.
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If you think
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that's interesting
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you can gladly
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ask me about it.
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But this is
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maybe the first
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of two.
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And notice
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the words here.
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Look down
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with me.
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You see
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oxen,
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you see sheep,
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you see pigeons,
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you see money
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being exchanged.
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Think about
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what this
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and at the temple
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this is all part
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of the sacrificial
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system.
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So these
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merchants
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on the face
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of it
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if you're
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taking them
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at good faith
10:33
these were
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helping those
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who were at
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the temple
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worship the
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Lord by being
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close to where
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the sacrifices
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would have been
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made.
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So it seems
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on the face
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what's the big
10:47
deal?
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We are helping
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those who
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are worshiping
10:51
the Lord.
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Notice
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that's
10:54
it's not
10:55
about greed
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or money
10:56
here.
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Jesus'
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concentration
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is not
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about them
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being greedy.
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But the
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problem is
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that they
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should not
11:07
have been
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inside the
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temple complex
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at all.
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There was a
11:11
courtyard
11:11
of the temple
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and then there
11:13
was the
11:14
temple
11:14
who had
11:15
the Holy of
11:15
Holies
11:16
in an actual
11:17
building.
11:18
But here
11:18
in the
11:19
courtyard
11:19
they were
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selling
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oxen,
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pigeons,
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exchanging money,
11:25
so that
11:26
people can
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make their
11:27
sacrifices
11:28
to be
11:29
faithful.
11:30
But the
11:31
problem is
11:32
it was
11:32
distracting.
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It was not
11:34
their place
11:35
to infringe
11:36
on the
11:38
house of
11:38
the Lord.
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So here
11:40
is not about
11:41
being greedy.
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It's about
11:43
the right
11:44
approach to
11:45
the Lord.
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This reminds
11:48
me,
11:48
this
11:49
Zechariah
11:50
1421.
11:52
You can
11:52
turn there
11:53
if you
11:53
want.
11:54
It's
11:54
just a
11:54
few
11:54
pages
11:54
to the
11:55
left.
11:57
Zechariah
11:57
chapter 14
11:58
is the
11:59
last chapter
11:59
and 21
12:00
is one
12:01
of the
12:01
last
12:01
verses.
12:02
So at
12:02
the very
12:02
end of
12:03
Zechariah,
12:05
I'll let you
12:07
turn there.
12:10
Zechariah,
12:11
he writes
12:12
this,
12:12
this may
12:13
Jesus have
12:14
had in
12:15
mind,
12:15
and every
12:16
pot in
12:17
Jerusalem
12:18
and Judah
12:20
shall be
12:21
holy to
12:21
the Lord
12:22
of hosts,
12:23
so that
12:23
all who
12:24
sacrifice,
12:26
key point,
12:27
may come
12:27
and take
12:28
of them
12:29
and boil
12:29
the meat
12:30
of the
12:30
sacrifice
12:31
in them.
12:33
And there
12:34
shall no
12:34
longer be
12:36
a traitor,
12:37
think unclean
12:38
person,
12:39
a traitor
12:40
in the
12:40
house of
12:41
the Lord
12:41
of hosts
12:42
on that
12:43
day.
12:43
So it
12:45
seems like
12:46
Jesus
12:46
absolutely
12:47
had this
12:48
in mind,
12:49
where the
12:50
house of
12:51
the Lord
12:51
is not
12:51
for traders,
12:52
merchants,
12:53
it's for
12:54
the Lord
12:55
and the
12:55
right worship
12:56
of him.
12:59
So what
13:00
does Jesus
13:01
do?
13:01
He famously
13:02
makes a
13:05
whip for,
13:08
I'm going
13:09
to say,
13:09
not for
13:10
people,
13:10
from reading
13:12
at face
13:13
value,
13:13
it sounds
13:14
like he
13:14
whipped
13:14
people,
13:15
I'm going
13:15
to say
13:16
that's
13:16
not the
13:17
case.
13:18
He made
13:19
a whip
13:19
for the
13:20
oxen
13:21
and the
13:22
sheep,
13:23
so he
13:23
drove the
13:24
animals out,
13:25
so therefore
13:26
the owners
13:28
are just
13:29
not going
13:29
to sit
13:29
there.
13:30
They're no
13:31
longer
13:31
sitting there
13:32
as the
13:32
text says,
13:33
I'm sure.
13:34
But he
13:35
drove out
13:35
with the
13:37
whip,
13:37
of course,
13:38
the oxen
13:40
and the
13:40
sheep.
13:41
And notice
13:41
the verbs
13:42
here,
13:43
and he
13:43
overturned
13:44
tables,
13:45
which was
13:46
for the
13:46
money changers,
13:47
and he
13:48
spoke to
13:50
the ones
13:51
who were
13:51
selling
13:52
pigeons.
13:54
So how
13:56
he approached
13:57
it was
13:57
equivalent to
13:58
what they
13:59
were bringing
13:59
into,
14:01
wrongly,
14:02
the temple
14:03
court.
14:04
So don't
14:05
think he
14:06
whipped
14:06
everybody and
14:07
was in a
14:08
huge rage
14:09
or anything.
14:10
But he
14:11
was concerned
14:12
about the
14:12
right worship
14:13
of the
14:13
Lord.
14:14
And the
14:15
whip was
14:15
for the
14:16
big animals,
14:18
and overturning
14:18
the tables
14:19
made sense
14:21
for the
14:21
money changers.
14:23
And then he
14:24
spoke to
14:25
the pigeon
14:25
sellers,
14:26
because probably
14:28
they were in
14:28
cages, and
14:30
I guess you
14:30
just can't
14:31
flip over a
14:31
cage.
14:32
So he
14:33
had to
14:33
speak to
14:34
those who
14:34
were selling
14:36
pigeons.
14:37
But this
14:37
is what
14:37
he said.
14:39
He said
14:40
to those
14:42
who sold
14:43
pigeons,
14:43
take these
14:44
things away.
14:46
Do not
14:47
make my
14:47
father's
14:47
house a
14:48
house of
14:48
trade.
14:49
And we
14:49
saw
14:49
Zachariah
14:50
fulfilling
14:51
that.
14:53
And then
14:54
you get to
14:55
the most
14:56
important point
14:57
right here
14:57
in this
14:58
section,
14:59
is his
15:00
disciples
15:00
remembered
15:01
that it
15:03
was written,
15:04
here it is,
15:05
zeal for
15:05
your house
15:06
will consume
15:08
me.
15:09
His
15:10
disciples,
15:11
specifically,
15:13
remembered.
15:14
Not the
15:14
Jews, but
15:16
the disciples,
15:18
remembered.
15:19
And this
15:19
is the
15:20
first of
15:21
two
15:21
rememberings
15:22
of the
15:25
disciples in
15:26
this text.
15:26
We'll come
15:26
to another
15:27
one later.
15:29
His
15:29
disciples
15:29
remembered
15:30
that it
15:31
was written
15:31
in Psalm
15:33
69,
15:34
9,
15:35
zeal for
15:36
your house
15:37
will consume
15:38
me.
15:39
There's two
15:39
words I
15:40
want to
15:40
dial in
15:42
here.
15:42
It's the
15:43
word zeal
15:43
and the
15:44
word consume.
15:46
Very
15:46
important words
15:47
to this
15:47
for understanding
15:48
what Jesus
15:49
is saying
15:49
here.
15:50
Zeal,
15:51
probably
15:52
very
15:53
John here.
15:55
He loves
15:56
highlighting
15:57
misunderstandings
15:59
and double
15:59
entendres.
16:00
He's very
16:02
interesting in
16:03
this way.
16:03
I think
16:03
there's a
16:03
double
16:04
entendre
16:04
here.
16:06
Because
16:06
here,
16:09
it's
16:10
zeal.
16:12
Jesus
16:12
has zeal,
16:13
but also
16:14
the Jews
16:14
had zeal.
16:16
They're
16:16
zealous
16:17
or jealous
16:18
from the
16:18
Lord,
16:19
of the
16:19
Lord here.
16:21
But zeal
16:22
for your
16:22
house.
16:23
Both
16:23
Jesus and
16:24
the Jews
16:25
had zeal
16:26
for the
16:26
Lord,
16:27
but it
16:27
was godly
16:28
zeal
16:29
versus
16:29
earthly
16:30
zeal.
16:31
So you
16:32
can have
16:32
zeal,
16:33
but
16:33
misplaced
16:34
zeal
16:34
for the
16:35
Lord.
16:37
And here,
16:38
the zeal
16:39
is important.
16:40
And look at
16:41
the word
16:41
consume me.
16:43
Will
16:43
consume
16:44
me.
16:44
Now,
16:45
I love
16:45
that we
16:45
read
16:46
69
16:46
together,
16:47
or most
16:47
of it,
16:48
but if you
16:49
could flip
16:49
back,
16:50
put your
16:50
hand here
16:51
in John,
16:51
and flip
16:52
back to
16:52
Psalm 69.
16:54
69.
17:01
And I
17:02
wonder if
17:02
you caught
17:03
this when
17:06
you read
17:07
the text
17:08
together.
17:10
So 69
17:11
verse 9,
17:13
I'll read
17:14
for context
17:15
6.
17:17
I'll start
17:18
there,
17:18
as you turn
17:19
there.
17:19
Let not
17:20
those who
17:20
hope in
17:21
you be
17:21
put to
17:22
shame
17:22
through me.
17:23
Remember,
17:24
this is
17:24
David writing,
17:26
the Lord
17:26
God of
17:27
hosts,
17:27
let not
17:28
those who
17:28
seek you
17:29
be brought
17:30
to dishonor
17:30
through me,
17:31
O God
17:31
of Israel,
17:32
for it
17:33
is for
17:33
your sake
17:34
that I
17:34
have borne
17:35
reproach,
17:36
that dishonor
17:37
has covered
17:37
my face.
17:38
I have
17:39
become a
17:39
stranger to
17:40
my brothers,
17:41
an alien
17:41
to my
17:42
mother's
17:42
sons.
17:45
For
17:46
zeal for
17:46
your house
17:47
has
17:48
consumed
17:49
me.
17:51
And the
17:51
reproaches of
17:52
those who
17:52
reproach you
17:53
have fallen
17:54
on me.
17:58
Here it
17:59
says,
18:00
for zeal
18:01
for your
18:02
house has
18:03
consumed
18:04
me.
18:05
But,
18:06
if you
18:07
turn back,
18:08
John
18:09
records this
18:10
as,
18:11
zeal for
18:12
your house
18:13
will
18:14
consume
18:14
me.
18:16
So,
18:17
in the
18:18
whole timeline,
18:19
you would
18:19
think the
18:19
future tense
18:20
will
18:22
consume
18:22
me,
18:22
would be
18:23
in
18:23
Psalm,
18:24
David
18:25
writing.
18:26
In the
18:26
past tense,
18:27
you would
18:27
expect it
18:29
to say,
18:30
his disciples
18:31
remembered that
18:32
it was written,
18:33
zeal for your
18:33
house has
18:34
consumed me.
18:36
So,
18:36
why did he
18:38
change
18:38
from past
18:40
tense
18:40
to future
18:42
tense?
18:42
I think
18:44
this
18:44
highlights
18:45
pointing to
18:50
Jesus'
18:51
death.
18:52
Because
18:52
consume,
18:54
I always
18:55
thought that
18:56
this text
18:56
really was
18:58
more about
18:59
mind at
19:00
all times.
19:01
He was
19:01
consumed
19:02
with it.
19:03
But here,
19:05
because of the
19:06
future tense
19:07
here,
19:07
and consume,
19:08
it's more of,
19:09
consume means
19:10
more of
19:10
devouring,
19:12
or eating
19:13
up.
19:14
It's a lot
19:14
different
19:15
here.
19:17
And so,
19:18
with that in
19:18
mind,
19:19
he says,
19:20
zeal for
19:20
your house
19:21
will
19:22
devour
19:23
me.
19:27
Interesting.
19:28
So,
19:28
it's less
19:29
of fully
19:30
given over
19:31
to the
19:31
work of
19:32
the Lord,
19:33
but it's
19:33
more,
19:34
as Jesus
19:35
is using
19:35
it,
19:36
more pointing
19:36
to the
19:37
fulfillment
19:37
of Jesus'
19:39
own death
19:40
here.
19:42
That's what
19:43
I think
19:43
John is
19:43
doing in
19:44
this text,
19:44
by changing
19:45
from the
19:45
past to
19:47
the future
19:47
here.
19:49
So,
19:50
let's go
19:51
on to
19:52
the second
19:53
major section.
19:55
And this
19:56
is the
19:56
Jews'
19:57
response.
19:58
We have
19:58
yet to
19:59
hear from
19:59
them.
20:00
So,
20:00
when he
20:01
was making
20:03
whips,
20:03
and sheep
20:04
and oxen
20:05
were going
20:05
everywhere,
20:06
and birds
20:07
were flying,
20:08
I'm sure
20:08
the Jews
20:09
probably
20:11
felt like
20:12
they had
20:12
to say
20:12
something.
20:13
So,
20:13
this is
20:13
what they
20:13
said.
20:15
ESV has
20:15
it as,
20:18
so the
20:18
Jews said
20:19
to him,
20:19
what sign
20:20
do you
20:20
show us
20:21
for doing
20:21
these things?
20:23
But I
20:23
think this
20:24
is actually
20:25
kind of
20:25
soft.
20:27
In the
20:27
original,
20:27
it could
20:28
also be,
20:29
and if
20:29
you go
20:30
through
20:30
different
20:30
translations,
20:31
it's going
20:31
to be a
20:31
little different,
20:32
so you
20:32
can look
20:32
at that
20:33
if you
20:33
want.
20:33
But it's
20:34
a little
20:34
more harsh,
20:35
the Jews'
20:36
response to
20:36
Jesus.
20:36
It's
20:37
more like,
20:38
what sign
20:39
do you
20:40
show us
20:41
that you
20:42
have the
20:42
right to
20:43
do these
20:43
things?
20:44
What
20:44
right do
20:45
you have?
20:48
I think
20:48
that makes
20:49
more sense
20:49
in the
20:49
context.
20:50
think about
20:53
the Jews.
20:54
The Jews
20:55
are more
20:58
than just
20:58
Israelites
20:59
at this
20:59
point.
21:00
It's,
21:01
John uses
21:02
this category
21:03
as those
21:03
who,
21:04
more generally,
21:05
those who
21:06
reject Jesus'
21:07
teaching.
21:08
So have
21:08
that in
21:09
mind as
21:09
we go
21:09
through
21:09
John,
21:10
and
21:10
specifically
21:11
here.
21:11
And they
21:12
were not
21:13
concerned
21:13
about the
21:14
right approach
21:15
toward
21:15
God
21:15
here,
21:16
but they
21:17
were more
21:17
concerned with
21:18
their own
21:19
authority.
21:21
You see
21:21
here in
21:22
our 1st
21:23
Timothy text,
21:23
wait,
21:24
I read,
21:24
it's God
21:25
and man.
21:28
God is God
21:29
and man is
21:29
man.
21:30
And you
21:30
see this
21:30
throughout
21:31
this text
21:32
here.
21:34
And so,
21:35
Jesus
21:36
answered,
21:37
and he
21:37
said to
21:37
them,
21:38
destroy
21:39
this
21:39
temple,
21:41
and in
21:41
three days
21:42
I will
21:43
raise it
21:43
up.
21:44
And the
21:45
Jews then
21:46
said,
21:46
it has
21:47
taken 46
21:48
years to
21:49
build this
21:49
temple,
21:50
and will
21:50
you raise
21:50
it up
21:51
in three
21:51
days?
21:53
But he
21:54
was speaking
21:54
about the
21:55
temple of
21:56
his body.
21:58
And here,
21:59
it's
22:00
another
22:00
surprising
22:01
thing
22:02
here,
22:03
because you
22:05
would expect
22:05
it not to
22:07
be a
22:07
command.
22:09
Destroy
22:09
this
22:10
temple.
22:13
It's like,
22:13
it's an
22:14
imperative
22:15
here.
22:16
It's a
22:16
command.
22:17
You all
22:18
destroy this
22:20
temple.
22:21
It was a
22:21
command.
22:23
You always
22:23
think,
22:24
well,
22:24
I've always
22:25
thought about
22:25
this as
22:26
looking towards
22:27
the destruction
22:28
of
22:28
that temple
22:30
in 70
22:30
AD later.
22:31
But,
22:32
it's present
22:33
here,
22:34
and it's a
22:34
command to
22:35
the Jews,
22:36
to those
22:36
who reject
22:37
him.
22:38
Jesus
22:38
answered
22:39
them,
22:39
destroy
22:40
this
22:40
temple.
22:42
And in
22:42
three days,
22:43
I will
22:44
raise it
22:44
up.
22:44
So,
22:45
if we
22:45
say,
22:46
you all
22:46
destroy
22:46
this
22:47
temple,
22:47
notice,
22:48
you all
22:50
destroy
22:51
this
22:51
temple,
22:51
but then
22:52
notice,
22:52
and I
23:00
will
23:01
raise it
23:01
up in
23:02
three days.
23:03
You see
23:04
man,
23:05
you see
23:05
God.
23:08
Another thing
23:08
to point out
23:09
here,
23:10
as you dig
23:11
through this,
23:12
he says,
23:14
this temple,
23:16
destroy this
23:16
temple,
23:17
and destroy
23:21
this
23:21
temple,
23:22
Jesus is
23:22
using a
23:23
pronoun
23:23
here,
23:25
this,
23:26
that in
23:26
the original
23:27
is ambiguous.
23:28
It's more
23:29
general.
23:30
I only say
23:30
this,
23:31
I only point
23:31
this out,
23:31
because the
23:32
Jews,
23:33
in their
23:33
response,
23:34
when they
23:35
use this
23:36
temple,
23:38
it has
23:38
taken 46
23:40
years to
23:40
build this
23:41
temple,
23:41
and they're
23:42
using an
23:43
unambiguous
23:44
or a
23:44
specific
23:45
pronoun.
23:47
So,
23:47
they're
23:48
as if
23:48
pointing,
23:49
because they're
23:49
in the
23:50
temple
23:50
courtyard,
23:51
they're
23:51
standing
23:51
in front
23:53
of this
23:53
huge
23:54
temple,
23:55
very
23:55
important,
23:56
central
23:56
to the
23:57
Jewish
23:57
worship,
24:00
that they're
24:01
saying,
24:01
this temple,
24:03
but notice
24:04
if we
24:05
take this
24:05
as a
24:06
more general
24:07
pronoun
24:07
here,
24:08
he's being
24:09
way more
24:10
general,
24:11
not specific,
24:12
because that
24:12
leads him to
24:13
say,
24:14
that he
24:14
was speaking
24:15
about the
24:16
temple of
24:17
his body.
24:19
So,
24:20
this is
24:20
where
24:21
typology
24:22
comes in.
24:23
I think
24:23
Jesus
24:25
interpreted
24:26
generally
24:27
the Old
24:28
Testament
24:28
in a
24:29
typological
24:30
way.
24:30
What I
24:31
mean by
24:31
that is
24:32
typology,
24:33
think
24:34
type,
24:35
and it's
24:36
a Bible
24:36
word,
24:37
it's used
24:38
throughout
24:38
types or
24:40
forms or
24:41
patterns,
24:42
things.
24:43
And you
24:43
see this
24:44
throughout
24:45
scripture,
24:45
and it's
24:46
a key to
24:46
understanding
24:47
how Jesus
24:49
saw himself
24:50
fulfilling all
24:52
the things
24:52
before.
24:53
So,
24:54
when we
24:55
think about
24:55
prophecy,
24:57
it's not
24:58
merely verbal
25:00
predictions.
25:00
That's probably
25:01
the number
25:02
one thing we
25:03
think about,
25:03
is this
25:04
will happen.
25:06
That's a
25:06
small part.
25:07
But when
25:08
it comes to
25:08
biblical
25:08
prophecy,
25:09
like all
25:10
throughout
25:10
here,
25:12
it's more
25:13
about painting
25:13
pictures,
25:15
events,
25:16
people,
25:18
and institutions,
25:19
so think
25:20
here,
25:20
like the
25:21
temple,
25:22
that they
25:23
are pointing
25:23
to something
25:24
greater.
25:26
They're always
25:26
pointing to
25:27
something greater.
25:28
So,
25:29
for example,
25:30
there's always
25:32
something that's
25:33
off,
25:33
or sometimes
25:34
we could
25:34
maybe even
25:35
say missing
25:36
in.
25:37
These things.
25:38
So,
25:39
think about
25:39
animal sacrifices,
25:41
always built
25:44
in,
25:44
expecting a
25:45
better sacrifice.
25:48
Think about
25:49
the law.
25:50
The law
25:51
in the Old
25:52
Testament
25:52
anticipated
25:53
holiness
25:54
of the heart.
25:56
You see that
25:56
heart language.
25:59
And think
25:59
about the
25:59
priests.
26:01
The priests
26:01
looked forward
26:02
to a
26:03
perfect
26:04
priest.
26:05
This is
26:06
all what
26:06
the book
26:07
of Hebrews
26:07
is about
26:08
here.
26:09
Think about
26:09
David.
26:10
We just
26:10
got done
26:10
with a
26:11
series on
26:11
David.
26:12
David,
26:13
it wasn't
26:14
really about
26:14
David.
26:16
David wasn't
26:17
about David.
26:17
David,
26:19
in the
26:20
Bible,
26:21
he's mentioned
26:21
so many
26:22
times after
26:23
his physical
26:24
life because
26:25
it wasn't
26:25
about him
26:26
specifically.
26:27
It was about
26:28
pointing to
26:28
a perfect
26:29
and better
26:30
David.
26:31
God
26:32
met men.
26:32
And think
26:33
about in
26:34
our text,
26:35
the temple.
26:36
The temple
26:37
pointed forward
26:38
to a better
26:39
and final
26:40
meeting point
26:41
between God
26:43
and man.
26:45
So if we
26:45
think about
26:46
our first
26:46
Timothy text,
26:47
there's one
26:48
mediator between
26:49
God and
26:50
men.
26:51
It was the
26:52
temple.
26:54
It was the
26:55
temple.
26:56
That was where
26:56
God met
26:58
men.
26:58
That was
26:59
the mediator.
27:00
God provided
27:01
that.
27:02
But think
27:03
about how
27:03
this lands
27:04
when Jesus
27:05
says,
27:06
destroy this
27:07
temple.
27:08
And in
27:08
three days,
27:09
I will
27:10
raise it
27:10
up.
27:11
And he
27:11
says,
27:12
explains,
27:13
this was
27:14
his body.
27:17
This lands
27:18
to where
27:20
it's
27:20
Jesus'
27:22
body
27:22
fulfills
27:23
that temple.
27:26
So,
27:27
let's
27:29
continue.
27:30
Verse 22.
27:33
This might
27:33
be a little
27:34
confusing,
27:34
but if we
27:35
take all
27:36
the things
27:36
we have
27:36
said just
27:38
now into
27:39
here,
27:39
this is
27:40
really the
27:40
point he's
27:42
making.
27:44
And this
27:45
is the
27:45
bridge from
27:47
our text,
27:47
from the
27:48
cleansing of
27:48
the temple,
27:49
to you
27:51
must be
27:51
born again
27:52
section.
27:54
Here,
27:54
chapter 3,
27:55
the great
27:55
chapter 3
27:56
that everybody
27:56
knows.
27:58
This is
27:58
the
27:59
interpretive
28:00
key.
28:04
When,
28:05
therefore,
28:05
he was
28:06
raised from
28:07
the dead,
28:08
I'm sorry,
28:09
I totally
28:11
forgot about
28:11
this.
28:11
This is the
28:12
second
28:12
remembering.
28:13
When,
28:13
therefore,
28:13
he was
28:14
raised from
28:14
the dead,
28:14
this is
28:15
verse 22,
28:16
his disciples
28:16
remembered
28:17
that he
28:20
said this,
28:20
and they
28:20
believed
28:21
the scripture,
28:22
and the
28:22
word,
28:23
could be
28:23
plural here
28:24
also,
28:24
in the
28:25
words that
28:25
Jesus had
28:26
spoken.
28:27
This is the
28:27
second of two
28:28
rememberings,
28:28
remember,
28:30
I pointed
28:31
out.
28:33
And,
28:33
one thing
28:35
is scripture
28:36
could be
28:37
Psalm 69,
28:38
but I would
28:39
like to say
28:39
it's a little
28:40
more general
28:41
here.
28:42
I think he's
28:42
making a point
28:43
where all of
28:44
scripture is
28:45
fulfilled in
28:46
Christ.
28:47
All the Old
28:48
Testament is
28:49
being fulfilled
28:49
here.
28:50
In light of
28:51
Christ,
28:52
the whole
28:52
Psalms,
28:53
the whole
28:53
Torah,
28:54
the whole
28:55
prophets
28:55
come together
28:56
in Christ.
28:59
Verse 23,
29:01
now when
29:02
he was in
29:03
Jerusalem at
29:03
the Passover,
29:04
this is during
29:05
the Passover
29:05
feast now,
29:07
many believed
29:08
and trusted
29:09
in his name
29:09
when they
29:12
saw the
29:12
signs that
29:13
he was
29:13
doing.
29:15
Now,
29:16
I'm going
29:16
to pause
29:17
and just
29:17
say many
29:19
believed.
29:20
I'm going
29:22
to say
29:22
trusted
29:22
here.
29:23
This is
29:24
when you
29:24
see belief,
29:25
trust,
29:27
language,
29:28
faith,
29:29
all those
29:30
tend to be
29:30
one point
29:31
that out.
29:32
And so
29:32
this is,
29:34
they don't
29:34
have faith
29:35
here,
29:35
but they
29:36
believed only
29:36
because they
29:37
saw it.
29:38
And John
29:39
loves this.
29:40
Throughout
29:40
our study
29:40
of John,
29:42
try to see
29:42
how many
29:43
misunderstandings
29:45
he points
29:45
out.
29:46
He loves
29:47
to point
29:47
out
29:48
misunderstandings.
29:49
Think about
29:50
the wedding
29:51
in Cana,
29:52
the misunderstanding
29:53
here.
29:54
Both the
29:55
Jews and
29:56
the disciples,
29:57
his disciples,
29:58
both missed
29:59
it.
30:00
Remember
30:00
that the
30:02
word
30:02
remembered
30:03
is in
30:03
the past
30:04
tense.
30:04
Only
30:05
after Christ's
30:06
death did
30:07
they really
30:08
understand.
30:11
So,
30:11
just be
30:11
pointed out
30:12
even in
30:13
a conversation
30:14
with Nicodemus.
30:15
he's
30:16
pointing out
30:17
misunderstandings
30:18
so that
30:19
we can
30:20
understand
30:20
but only
30:21
through the
30:21
light of
30:22
Christ.
30:24
Alright,
30:24
verse 24
30:26
and 25,
30:27
I'm going
30:27
to read
30:27
these together
30:28
here.
30:29
But Jesus,
30:30
on his
30:31
part,
30:32
did not
30:32
entrust,
30:34
remember the
30:34
trust,
30:35
entrust,
30:36
now,
30:37
he did not
30:37
entrust
30:38
himself to
30:39
them
30:39
because he
30:41
knew all
30:41
people
30:42
and needed
30:44
no one
30:45
to bear
30:45
witness
30:45
about
30:46
man.
30:47
For he
30:49
himself
30:49
knew
30:50
what was
30:51
in man.
30:53
Notice
30:54
the God
30:55
men
30:56
language
30:58
here.
30:59
So,
31:00
this is the
31:00
second of
31:01
two
31:01
belief
31:02
trusting
31:03
words here.
31:05
He did
31:06
not entrust.
31:07
They
31:08
trusted.
31:09
He did
31:09
not entrust
31:10
himself to
31:10
them.
31:11
Now,
31:12
this may
31:12
because it
31:13
was before
31:14
his final,
31:16
ultimate
31:16
sacrifice on
31:17
the cross.
31:20
But,
31:21
many believed
31:23
here Jesus
31:24
did not
31:24
entrust
31:25
himself to
31:26
them.
31:27
Now,
31:28
this points
31:29
out a
31:31
very important
31:31
thing where
31:32
only God
31:34
knows man.
31:36
Think of
31:36
Job.
31:37
Only God
31:38
knows man.
31:40
At the
31:40
very end
31:41
of it,
31:41
man is
31:42
man.
31:42
He is
31:43
created.
31:44
But God
31:44
is God.
31:45
And God
31:46
is the
31:46
creator
31:46
and
31:47
sustainer
31:48
of all
31:49
creation.
31:51
Of man.
31:52
And he
31:52
does it
31:53
through means
31:54
of,
31:56
he has
31:57
given them
31:58
the temple
31:58
before,
31:59
and now
32:00
he has
32:00
given him
32:01
Jesus
32:02
in bodily
32:04
form.
32:04
all of
32:06
that
32:06
was
32:06
bending
32:08
towards
32:08
and
32:09
yearning
32:10
for
32:10
Jesus'
32:12
body
32:12
to be
32:13
sacrificed
32:13
and to
32:14
be
32:15
raised
32:15
on the
32:16
third
32:16
day.
32:17
So,
32:18
you have
32:18
this
32:18
death
32:19
resurrection
32:20
text.
32:21
It's so
32:21
central here.
32:22
And I think
32:22
that's the
32:23
key to
32:24
these verses.
32:24
But Jesus,
32:25
on his
32:25
part,
32:26
himself,
32:26
did not
32:27
entrust
32:27
himself to
32:28
them,
32:28
but because
32:30
he knew
32:30
all people
32:31
and needed
32:31
no one
32:32
to bear
32:32
witness
32:32
about
32:33
man.
32:34
For he
32:34
himself
32:35
knew
32:35
what was
32:36
in
32:36
man.
32:37
This
32:38
seems
32:38
judgmental,
32:40
but I
32:41
think there's
32:41
hope here.
32:42
Because,
32:44
as one
32:44
commentator
32:45
says,
32:46
Jesus
32:46
wonderfully
32:47
promises
32:48
to
32:48
entrust
32:49
himself
32:50
to
32:51
those
32:51
who
32:51
truly
32:52
trust
32:53
him.
32:55
Jesus
32:55
fully
32:56
promises
32:56
to
32:56
entrust
32:57
himself
32:57
to
32:58
those
32:58
who
32:59
truly
32:59
trust
33:00
him.
33:01
And you
33:02
see this
33:02
in chapter
33:02
10.
33:03
So,
33:03
chapter
33:04
10,
33:04
I'll
33:04
read it
33:05
for you.
33:05
It's
33:05
that I
33:06
am the
33:07
good
33:07
shepherd
33:07
text.
33:08
In
33:08
chapter
33:08
10
33:08
of
33:08
John,
33:09
it says,
33:10
I am
33:10
the
33:10
good
33:11
shepherd.
33:12
I
33:12
know
33:13
my
33:13
own,
33:14
and
33:14
my
33:15
own
33:15
know
33:16
me.
33:17
Just
33:17
as
33:18
the
33:18
father
33:18
knows
33:19
me,
33:19
and
33:20
I
33:20
know
33:20
the
33:20
father,
33:21
and
33:22
I
33:22
lay
33:22
down
33:23
my
33:23
life
33:24
for
33:24
the
33:25
sheep.
33:26
Notice
33:26
how many
33:27
of those
33:27
words
33:28
we saw
33:28
in our
33:29
text.
33:30
I'll
33:31
read it
33:31
one more
33:31
time.
33:32
I am
33:33
the
33:33
good
33:33
shepherd.
33:34
I
33:34
know
33:34
my
33:34
own,
33:35
and
33:35
my
33:35
own
33:36
know
33:36
me.
33:37
Just
33:37
as
33:37
the
33:37
father
33:38
knows
33:38
me,
33:39
and I
33:39
know
33:40
the
33:40
father,
33:40
and I
33:41
lay
33:41
down
33:41
my
33:42
life
33:42
for
33:43
the
33:44
sheep.
33:46
Now,
33:47
before we
33:48
conclude,
33:49
think about
33:50
what's
33:50
next.
33:51
I
33:52
think
33:52
you
33:52
can't
33:53
read
33:53
verse
33:54
24
33:54
and
33:54
25
33:55
separate
33:57
from
33:57
the
33:58
first
33:58
few
33:59
verses
33:59
of
33:59
chapter
34:00
3.
34:00
So,
34:00
not to
34:01
steal
34:01
whoever
34:02
is
34:02
preaching
34:02
next
34:02
week,
34:03
but
34:03
notice,
34:06
it
34:06
says,
34:07
now,
34:08
now,
34:09
there
34:09
was
34:10
a
34:10
man.
34:11
So,
34:13
for
34:13
he
34:13
himself,
34:14
for
34:14
Jesus
34:15
himself,
34:15
knew
34:16
what
34:16
was
34:16
in
34:16
man.
34:17
Now,
34:18
there
34:18
was
34:18
a
34:18
man
34:19
of
34:20
the
34:20
Pharisees
34:20
named
34:21
Nicodemus,
34:23
a ruler
34:23
of the
34:23
Jews.
34:25
This
34:25
man
34:25
came
34:26
to
34:26
Jesus
34:27
by
34:27
night
34:27
and
34:28
said
34:28
to
34:28
him,
34:28
Rabbi,
34:29
we
34:30
know
34:30
that
34:30
you
34:31
are
34:31
a
34:31
teacher
34:31
come
34:31
from
34:32
God,
34:32
for
34:32
no
34:33
one
34:33
can
34:33
do
34:33
these
34:33
signs,
34:34
see
34:34
signs
34:35
again,
34:35
that
34:35
you
34:36
do
34:36
unless
34:37
God
34:37
is
34:37
with
34:38
him.
34:39
He's
34:39
misunderstanding
34:40
already.
34:42
Jesus
34:42
answered
34:43
him,
34:44
truly,
34:44
truly,
34:45
I
34:45
say
34:45
to
34:45
you,
34:46
unless
34:46
one
34:47
is
34:47
born
34:48
again,
34:49
he
34:50
cannot
34:50
see
34:51
the
34:51
kingdom
34:52
of
34:52
God.
34:53
And
34:53
he
34:54
goes
34:54
on,
34:54
and we
34:54
know
34:54
the rest.
34:55
And
34:55
we'll
34:55
take a
34:56
closer look
34:56
to that
34:57
next
34:57
week.
34:58
But
34:58
that
34:58
cannot
34:59
see
34:59
the
34:59
kingdom
35:00
of
35:00
God.
35:01
And
35:01
help
35:01
us
35:02
as
35:03
we
35:03
read
35:04
this
35:04
text
35:04
throughout
35:05
the
35:06
week,
35:07
I
35:08
encourage
35:08
you to
35:08
pray
35:09
for
35:10
yourself,
35:10
that
35:11
you
35:11
would
35:11
think
35:11
about
35:12
what
35:12
is
35:13
the
35:13
right
35:14
worship
35:14
of
35:14
God
35:15
in my
35:15
daily
35:16
life.
35:16
Am I
35:17
more
35:18
about
35:18
man,
35:18
myself,
35:20
or
35:20
is my
35:21
zeal
35:23
more
35:24
for
35:24
God
35:25
himself?
35:26
Making
35:26
God's
35:29
name
35:29
great
35:30
and my
35:31
name
35:31
small.
35:32
Are you
35:32
praying for
35:34
those things
35:34
every day?
35:35
I encourage
35:35
you to do
35:36
that.
35:37
And so
35:38
as we
35:38
conclude,
35:39
think about
35:40
what I
35:40
said in the
35:41
beginning
35:41
about
35:42
Paul.
35:42
Paul
35:43
writes
35:43
to
35:43
Timothy,
35:44
for
35:44
there
35:44
is
35:45
one
35:45
mediator,
35:47
no longer
35:48
temple,
35:50
but now
35:50
Jesus.
35:52
One
35:52
mediator
35:53
between
35:53
God
35:54
and
35:54
men.
35:55
There's
35:56
a great
35:56
chasm
35:57
between
35:58
those two
35:58
because of
35:59
sin.
36:00
But
36:00
the man
36:01
Christ
36:02
Jesus,
36:03
who gave
36:04
himself
36:04
as a
36:05
ransom
36:05
for all,
36:07
which is
36:07
the
36:07
testimony
36:08
given
36:09
at the
36:10
proper
36:10
time.
36:12
We all
36:13
respond to
36:13
God's
36:14
word.
36:15
And if
36:15
you are
36:16
in Christ,
36:17
I hope
36:18
that you
36:18
are encouraged
36:19
by seeing
36:20
what God
36:21
has done
36:22
and is
36:23
doing and
36:23
knowing
36:24
what he
36:25
will do
36:26
by him
36:27
saying and
36:28
doing these
36:29
things.
36:30
And if
36:30
you are
36:31
not in
36:31
Christ,
36:32
if you
36:32
do not
36:33
trust
36:33
him,
36:34
he is
36:35
the one
36:36
mediator
36:37
between
36:38
your
36:38
creator
36:39
and you
36:40
as the
36:41
creation,
36:42
you are
36:43
created
36:43
and because
36:44
of sin,
36:45
there has
36:46
to be a
36:46
mediator.
36:47
And I
36:48
encourage you
36:48
to read
36:49
this,
36:50
ask questions
36:50
to people
36:52
you know
36:52
who are
36:52
in Christ
36:53
who may
36:54
be here
36:55
with you
36:55
and that
36:56
we would
36:58
all glorify
36:59
him in
37:00
our response
37:01
to his
37:02
word.
37:03
So in
37:03
conclusion,
37:04
pray with
37:04
me.