John Calvin Commentary John 2:19

"Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up." — John 2:19 (ASV)

Destroy this temple. This is an allegorical mode of expression, and Christ intentionally spoke with that degree of obscurity because he considered them unworthy of a direct reply; as he declares elsewhere that he speaks to them in parables because they are unable to comprehend the mysteries of the heavenly kingdom (Matthew 13:13).

He occasionally complied even with their unreasonable requests, and there must have been a strong reason for his refusal now. Yet, so that they would not seize on this as a pretext for excusing themselves, he declares that his power will be approved and confirmed by a sign of considerable value; for no greater approval of the divine power in Christ could be desired than his resurrection from the dead.

But he conveys this information figuratively because he does not consider them worthy of an explicit promise. In short, he treats unbelievers as they deserve and at the same time protects himself against all contempt. Indeed, it was not yet evident that they were obstinate, but Christ knew well the state of their feelings.

But it may be asked, since he performed so many miracles, and of various kinds, why does he now mention only one? I answer:

1. Because his resurrection alone was sufficient to shut their mouth.
2. He was unwilling to expose God’s power to their ridicule, for even concerning the glory of his resurrection he spoke allegorically.
3. I say that he presented what was appropriate to the current situation; for by these words, he shows that all authority over the Temple belongs to him, since his power is so great in building the true Temple of God.

This temple. Though he uses the word temple to fit the present context, yet the body of Christ is justly and appropriately called a temple. The body of each of us is called a tabernacle (2 Corinthians 5:4; 2 Peter 1:13), because the soul dwells in it; but the body of Christ was the dwelling place of his Divinity. For we know that the Son of God clothed himself with our nature in such a manner that the eternal majesty of God dwelt in the flesh he assumed, as in his sanctuary.

The argument of Nestorius, who misused this passage to prove that it is not one and the same Christ who is God and man, can be easily refuted. He reasoned as follows: the Son of God dwelt in the flesh, as in a temple; therefore, the natures are distinct, so that the same person was not God and man.

But this argument could also be applied to men, for it would follow that it is not one man whose soul dwells in the body as in a tabernacle; and therefore, it is foolish to distort this expression to deny the unity of Person in Christ.

It should be observed that our bodies are also called temples of God (1 Corinthians 3:16, 1 Corinthians 6:19; 2 Corinthians 6:16), but it is in a different sense, namely, because God dwells in us by the power and grace of his Spirit; in Christ, however, the fullness of the Godhead dwells bodily, so that he is truly God manifested in flesh (1 Timothy 3:16).

I will raise it up again. Here Christ claims for himself the glory of his resurrection, although in many passages of Scripture it is declared to be the work of God the Father. But these two statements perfectly agree, for, to give us exalted ideas of God’s power, Scripture expressly attributes to the Father that he raised up his Son from the dead; but here, Christ in a special way asserts his own Divinity. And Paul reconciles both.

If the Spirit of Him, that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you (Romans 8:11).

While he makes the Spirit the Author of the resurrection, he calls Him indiscriminately sometimes the Spirit of Christ and sometimes the Spirit of the Father.