When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the Scripture - that is, with an intelligent apprehension of what its testimony on this subject meant, which until then was hid from them.
And the word which Jesus had said. They believed it before, as they did the Scripture; but their faith in both was another thing after they came to understand it by seeing it verified.
Remarks:
(1) On the question, whether this purification of the temple is one and the same action with that recorded in the first three Gospels (Matthew 21:12-13; Mark 11:15-19; Luke 19:45-48), see introductory remarks to Luke 19:45-48. But the points of difference between the two scenes may here be stated: First, The one took place at the very outset of our Lord's public ministry, and at His first visit to Jerusalem; the other at the very close of it, and at His last visit to Jerusalem. Second, At the former cleansing He used a whip of small cords in clearing the temple-court; at the latter cleansing we read of nothing of this sort. If, then, they were one and the same action, how is it that three Evangelists have recorded it without any mention of this part of it; while the mention of so special a procedure even by one Evangelist can only be explained by its having actually occurred? Third, At the first cleansing all that the Lord said was, "Take these things hence; make not my Father's house an house of merchandise." At the last cleansing His rebuke was withering - "It is written, My house shall be called the house of prayer; but ye have made it a den of robbers" х leestoon (G3027)].
And it may be added, that on this second occasion He "would not suffer that any man should carry any vessel through the temple," which would hardly have been said, perhaps, of the first cleansing. Fourth, On the first occasion "the Jews," or members of the Sanhedrim (see the note at John 1:19), asked of our Lord a "sign" of His right to do such things; and it was then that He spake that saying about destroying the temple and rearing it up in three days which was adduced, though impotently, as evidence against Him on His trial before the Council; whereas nothing of this is recorded in any of the three accounts of the second cleansing. Indeed, the time for asking of Him signs of His authority was then over. Lastly, At the second cleansing "the chief priests and the scribes, and the chief of the people" - exasperated at His high-handed exposure of their temple-traffic, "sought how they might destroy Him," but could not find what they might do, "for all the people were astonished at His teaching" - all betokening that the crisis of our Lord's public life had arrived; whereas the first cleansing passed away with the simple demand for a sign, and our Lord's reply. However dissatisfied they may have been, the matter appears to have rested there, in the meantime-just as we might presume it would at so early a period in our Lord's ministry, when even many who were sincere enough might be unable to make up their minds, and the prejudices of others had not acquired depth and strength enough for any open opposition.
(2) Had this remarkable clearing of the temple-court not actually occurred, what inventor of a life that never was lived would have thought of such a thing? Or, if the idea itself should not have been so entirely beyond the range of probable conception, who would ever have thought of introducing the idea of the whip of small cords? Of all things, this at least, one should think, must have been real, else it could never have been written. But if this was real, the whole scene must have been so-the sanctity claimed for the temple-service and the desecration which kindled the jealousy of this Holy One of God, the Son for the honour of His Father's house; the demand for a sign, tacitly owning the actual exercise of resistless authority, with the remarkable reply, too special to have been penned except as having been uttered; and the darkness of the speech even to the disciples themselves until the resurrection of their Lord cleared it all up. No wonder that the bare reading of such a Narrative carries its own evidence in the minds of all the unprejudiced.
(3) In Christ's jealousy for the sanctity and honour of His Father's house-both when He came first to it, in His official character, and when He came to it for the last time-what a glorious commentary have we on those words of the last of the prophets: "The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fuller's soap: And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness" (Malachi 3:1-3). Thus was He revealed as "a Son over His own House," the Lord of the temple, the Refiner and Purifier of the Church, of all its assemblies, and of each of its worshippers.
Compare this: " Yahweh (H3068) is in His holy temple; His eyes behold, His eyelids try, the children of men" (Psalms 11:4) - with this: "Unto the angel of the church in Thyatira write; These things saith THE SON OF GOD, who hath His eyes as a flame of fire, and His feet are like fine brass; I know thy works ... and all the churches shall know that I am He which searcheth the reins and hearts: and I will give unto every one of you according to your works" (Revelation 2:18-19; Revelation 2:23). This whip of small cords was like the fan in His hand with which He purged His floor;" not "throughly" indeed, but sufficiently to foreshadow His last act toward that faithless people-sweeping them out of God's house. The sign which He gives of His authority to do this is a very remarkable one-the announcement, at this the very outset of His ministry, of that coming death by their hands and resurrection by His own, which were to pave the way for their judicial ejection. This, however, was uttered-as was fitting at so early a period-in language only to be fully understood, even by His disciples, after His resurrection.
(4) When Christ says He will Himself rear up the temple of His body, in three days after they had destroyed it, He makes a claim and uses language which would be manifest presumption in any creature-claiming absolute power over His own life. But on this important subject, see more at John 10:1; John 10:8.
The three last verses of the second chapter, and the first 21 verses of the third, form manifestly one subject, in two divisions; the former one brief, because unsatisfactory, the latter of too deep importance in itself and too pregnant with instruction for all, not to be given in full detail.