On account of this, the Jews demandedThe phrase "on account of this" refers to Jesus' actions in the temple, where He drove out the money changers and those selling animals for sacrifice. This act challenged the established religious practices and authority of the Jewish leaders. The term "the Jews" in the Gospel of John often refers to the Jewish religious authorities rather than the Jewish people as a whole. These leaders were concerned about maintaining their power and the status quo within the temple system.
“What sign can You show us
In Jewish culture, a sign was often a miraculous event that validated a prophet or a divine message. The demand for a sign indicates the leaders' skepticism and their need for proof of Jesus' divine authority. This reflects a broader biblical theme where signs and wonders are used to confirm God's messengers, as seen in the ministries of Moses and Elijah.
to prove Your authority
Authority in the Jewish religious context was typically derived from lineage, adherence to the Law, or recognition by established religious leaders. Jesus' authority, however, was inherent and divine, challenging the traditional sources of authority. This question of authority is central to the Gospels, as Jesus often taught and acted with authority that astonished the people (e.g.,Matthew 7:29).
to do these things?”
"These things" refers to Jesus' cleansing of the temple, an act that symbolized judgment against the corruption and commercialization of the temple worship. The temple was the center of Jewish religious life, and any action taken there had significant implications. Jesus' actions foreshadowed the eventual destruction of the temple in AD 70 and pointed to Himself as the new temple, the dwelling place of God among His people (John 2:19-21).
Persons / Places / Events
1.
The JewsThis term often refers to the religious leaders or authorities in the context of the Gospels. Here, they are questioning Jesus' authority after He cleanses the temple.
2.
JesusThe central figure of the New Testament, who has just cleansed the temple, driving out the money changers and those selling animals for sacrifice.
3.
The Temple in JerusalemThe sacred place where Jews came to worship and offer sacrifices. Jesus' actions in the temple were seen as a challenge to the established religious practices.
4.
Cleansing of the TempleAn event where Jesus drove out merchants and money changers from the temple, symbolizing a call to purity and true worship.
5.
SignIn this context, a miraculous act that would validate Jesus' authority and divine mission.
Teaching Points
Authority of JesusJesus' authority is inherent and divine, not dependent on human validation. His actions in the temple demonstrate His zeal for true worship and His role as the Messiah.
Demand for SignsThe demand for signs reflects a lack of faith and understanding. True faith does not require constant miraculous proof but trusts in the character and promises of God.
Purity in WorshipJesus' cleansing of the temple calls believers to examine their own worship practices. Are we focused on external rituals, or are we seeking a genuine relationship with God?
Understanding Jesus' MissionJesus' mission was not to conform to human expectations but to fulfill God's redemptive plan. Believers are called to align their expectations with God's purposes.
Resurrection as the Ultimate SignJesus' resurrection is the ultimate sign of His authority and divinity. It is the cornerstone of Christian faith and the assurance of eternal life.
Bible Study Questions and Answers
1.What is the meaning of John 2:18?
2.How does John 2:18 challenge us to recognize Jesus' authority in our lives?
3.What does the request for a "sign" reveal about the people's faith in John 2:18?
4.How can we apply Jesus' response to skepticism in our daily witness?
5.How does John 2:18 connect with Old Testament prophecies about the Messiah?
6.In what ways can we seek genuine faith rather than demanding signs from God?
7.What sign did Jesus offer to prove His authority in John 2:18?
8.How does John 2:18 challenge the understanding of Jesus' divine authority?
9.Why did the Jews demand a sign from Jesus in John 2:18?
10.What are the top 10 Lessons from John 2?
11.What is the concept of the Fourfold Witness?
12.Why do different Gospels have different reasons for why Jesus was arrested?
13.In John 9:13–16, why would the Pharisees react so harshly if this account were verifiable?
14.Why has God never revealed Himself in an undeniable, scientifically testable way?What Does John 2:18 Mean
On account of this• “This” points back to Jesus driving merchants and money changers out of the temple (John 2:13-17).
• His actions fulfilledPsalm 69:9: “Zeal for Your house has consumed me.”
• Prophets anticipated a purifier coming to God’s house (Malachi 3:1-3), so the cleansing was not random but fully Scriptural.
the Jews demanded• Here “the Jews” refers to the religious leaders, guardians of temple order (John 1:19; 5:16-18).
• They felt responsible to test anyone who made bold claims (Deuteronomy 13:1-5).
• Their demand shows more concern for institutional control than for recognizing fulfilled prophecy.
What sign• Leaders often asked Jesus for a miracle on demand (John 6:30;Matthew 16:1; 12:38-39).
•1 Corinthians 1:22 notes, “Jews demand signs.” Yet they overlooked the sign already given—Messiah’s righteous zeal.
can You show us• They sought visible proof, not realizing that proof stood before them (John 10:37-38).
•Acts 2:22 affirms that God already accredited Jesus “by miracles, wonders, and signs.”
• Their request exposes spiritual blindness rather than sincere inquiry.
to prove Your authority• Authority over the temple belonged to the promised Son (Psalm 2:6-7;Hebrews 3:6).
• Earlier prophets judged corrupt worship (Jeremiah 7:11), but Jesus acted with divine prerogative.
•Matthew 21:23 records a later, similar question from leaders—consistent rejection of His rightful lordship.
to do these things?• “These things” = overturning tables, driving out animals, commanding reverence.
• Only Messiah could purify worship (Zechariah 14:20-21).
• By challenging Him, they unwittingly acknowledged that His actions were messianic—otherwise no sign would be needed.
summaryJohn 2:18 captures temple authorities confronting Jesus: “On account of this, the Jews demanded, ‘What sign can You show us to prove Your authority to do these things?’” Their question reveals hearts anchored in outward religion, blind to Scripture’s fulfilled promise standing before them. They wanted a spectacular sign; Jesus had just given one by cleansing His Father’s house and would give the ultimate sign three days later by rising from the dead (John 2:19-22). The verse underscores His divine authority and the tragic unbelief of those who should have recognized it first.
(18)
Then answered the Jews.--Comp. for the meaning of "the Jews"
John 1:19; and for their question,
Matthew 21:23. The Mosaic legislation contained a warning against the efficiency of the test by signs (
Deuteronomy 13:1-3), but it was of the essence of Pharisaism to cling to it (
Matthew 12:38;
1Corinthians 1:22). It supplied an easy means of rejecting the moral conviction. A sign can only be evidence to the mind open to read the underlying truth. For "an evil and adulterous generation" it has no voice, and they can, after the feeding of the thousands, still demand "What sign showest Thou?" (
John 6:30). There are bigots of incredulity. Knowledge is dependent upon action and will (comp.
John 7:17). There is a mental condition which no evidence can convince, for it can always demand more. "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead" (
Luke 16:31). . . .
Verses 18,19. -
The Jews therefore answeredand said to him. That which the disciples thought at the very time is here recorded by one who affects at least to know their inmost minds and most confidential meditations and talk with one another. John, at least, saw the rising storm of enmity already hurtling, but says nothing. Nevertheless, as if in reply to the imperial prophetic act (which corresponded with John the Baptist's prediction of One who would come axe in hand), the Jews approached with answer (of., for this use of the word "answer,"
Matthew 11:25;
Acts 3:12;
Mark 11:14). The "answer" here is in the form of a question, which shows that they had not recognized the sign he had already given, that this temple was his "Father's house," and that he had solemnly claimed the authority of "Son" over the house.
What sign showest thou, because (or,
seeing that)
thou doest these things? (cf.
Matthew 12:38, etc.;
John 6:30). Thou art bound to give us some "sign" that thou hast a right to deal thus with established customs and to assume the position of a public reformer. Upon what does thine (
ἐξουσία) authority rest? Give us some miraculous proof of these high assumptions, "seeing that (
quatenus) thou art doing these things," whose consequences are now so conspicuous. It might be supposed that the extraordinary effect just produced upon the crowd of traffickers was sufficient proof of power, if not of authority. The Jews were within their right in asking for these authentications; but their continuous demand for outward signs is one of the conspicuous features of their character (
Matthew 12:38;
1 Corinthians 1:22). In the fundamental nature of a "sign" there is a hint of the true solution of the enigmatical saying which is the first public utterance of our Lord. He gave to the act which he was about to perform the characteristic of a "sign." It would be an outward and visible manifestation of a stupendous spiritual event. This, among other reasons, refutes the modern speculation of Herder, Ewald, Lucke, Renan, and even of Neander, Geikie, and others, that the evangelist was wrong in the explanation of this remarkable saying which he offered in the twenty-first verse. John, who, better than modern commentators can do, ought to have known what the Lord meant, declares that Jesus was speaking of "the temple of his body" when, as the context shows, he was vindicating his right to cleanse the existing temple; and by
τὸνναὸν τοῦτον, "this sanctuary," he was also pointing to and referring in some sense to the temple structure in the midst of which he and the Jews were standing. The commentators have said, "John was wrong, and was led astray by his own fancies. There was no reference to the death or resurrection of Christ. The Lord meant," say they, "as follows: 'Persist in your lawless, irreverent, unbelieving treatment of the temple, and so destroy it. Let it cease by this handling of yours from being a temple, and I will prove my right to cleanse it, and to reform, rebuke, or condemn your immoral practices in it, by building it again, or rather erecting a spiritual temple, a temple without hands, and in three days,
i.e. in a short time after you have consummated your impiety, I will complete my restorative work - I will build a new temple and fill it with my glory.'" If John had not appended the twenty-first verse, "Howbeit he spake concerning the temple of his body," the above interpretation would deserve very close attention and perhaps acceptance. But there are sundry difficulties in it, even if the evangelist had not supplied the true key: -
e.g. Christ does not say, "I will raise up 'another' temple or a 'spiritual' temple on the ruins of the old;" but "I will raise
it up," viz. the temple which I challenge you to "destroy." Though
ἐν τρισὶν ἡμέραις, "in three days," is used in this indefinite sense, in Hosea (
Hosea 6:2, LXX.), yet it is the accepted term for the period of three days, which counted from the death to the resurrection of the Lord, and which in the synoptic Gospels (
Matthew 12:40) is distinctly foretold to be the great "sign" given to that generation. Moreover, from the Jewish misunderstanding of the words which appear in the synoptic narrative, viz.
δια, τρίων ἡμέρων, "during three days," the literal character of the time specified had laid hold, not only of the disciples, but of the multitude. Again, the erection of the spiritual temple would not be an
outward and visible sign of the grace and authority of the Lord; but rather the great spiritual reality itself - invisible indeed, and requiring signs to manliest and demonstrate its own occurrence and existence. We conclude, then, that the apostle knew better than his critics, and that we are to believe that, when the Lord said to the Jews,
Destroy (
λύσατε, dissolve, break up)
this temple, "he was speaking of the temple of his body," and at the same time linking and identifying the two temples, relating the one to the other so closely that the destruction of his body became
ipso facto the demolition of the temple character of the building where they then stood. The temple of stone and gold, of stately decoration and ceremonial, derived all its true meaning from its being the gorgeous crystallization of a Divine idea embodied in his life. The temple had no value save as a meeting place for God and man, where by sacrifice and worship man might approach the Father, who declared himself to be reconciled, long suffering, and yet just. The Lord has come to the temple, but was himself One holier and "greater than the temple."
God is manifested in the glory of that holy life, and man is set forth also in Christ's perfect high-priestly approach to and commerce with the excellent glory. The Lord knows that he is the Lamb, and the only begotten Son of God, and he knows also that his death is part of the awful method in which the vast designs of his righteous love will be secured. He has a baptism to be baptized with, and he is straitened until it be accomplished. He anticipates the end. As he said afterwards to Judas, "That thou doest do quickly;" so at this moment he said,
Destroy this temple (of my body), and you will destroy therein the temple character of this historic embodiment of a grand prophetic hope; and
I will raise it up, viz. - the temple of my body -
in three days (not, I will raise it by quiet, unobserved, spirit processes in the souls of men, but) the very temple which you will bring down shall henceforth be the living and eternal temple of all the glory of God and all the possibilities of man. The great bulk of expositors of many types, who do not repudiate St. John's own words, see thus (with more or less of a double reference in it) the first main significance of the enigma. Whether our Lord pointed to his own Person as he uttered these words cannot be determined. It is said by some - If he had done so, all ambiguity would have been removed, and the misunderstanding which followed would have been impossible! Surely the Jews were not usually ready to receive parabolic truth of this kind so readily, and after their fashion were almost sure to misconceive and falsely to misrepresent it. Even the disciples did not see into its meaning until after the Resurrection (ver. 22). How could they? Verily, then, and not till then, was it seen that the sign of the Prophet Jonas had been given to that generation.
Parallel Commentaries ...
Greek
On account of this,οὖν(oun)Conjunction
Strong's 3767:Therefore, then. Apparently a primary word; certainly, or accordingly.theοἱ(hoi)Article - Nominative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.JewsἸουδαῖοι(Ioudaioi)Adjective - Nominative Masculine Plural
Strong's 2453:Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.demanded,Ἀπεκρίθησαν(Apekrithēsan)Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 611:From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.“WhatΤί(Ti)Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's 5101:Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.signσημεῖον(sēmeion)Noun - Accusative Neuter Singular
Strong's 4592:Neuter of a presumed derivative of the base of semaino; an indication, especially ceremonially or supernaturally.can You showδεικνύεις(deiknyeis)Verb - Present Indicative Active - 2nd Person Singular
Strong's 1166:A prolonged form of an obsolete primary of the same meaning; to show.usἡμῖν(hēmin)Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.to proveὅτι(hoti)Conjunction
Strong's 3754:Neuter of hostis as conjunction; demonstrative, that; causative, because.Your [ authority ] to doποιεῖς(poieis)Verb - Present Indicative Active - 2nd Person Singular
Strong's 4160:(a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.these things?”ταῦτα(tauta)Demonstrative Pronoun - Accusative Neuter Plural
Strong's 3778:This; he, she, it.
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NT Gospels: John 2:18 The Jews therefore answered him What sign (Jhn Jo Jn) 
