The Meaning of John 2:17 Explained

John 2:17

KJV: And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

YLT: And his disciples remembered that it is written, 'The zeal of Thy house did eat me up;'

Darby: And his disciples remembered that it is written, The zeal of thy house devours me.

ASV: His disciples remembered that it was written, Zeal for thy house shall eat me up.

KJV Reverse Interlinear

And  his  disciples  remembered  that  it was  written,  The zeal  of thine  house  hath eaten  me  up. 

What does John 2:17 Mean?

Verse Meaning

The outstanding impression that Jesus" acts presented to His disciples was one of zeal for the proper use of the temple and ultimately for God"s glory. They may have recalled Psalm 69:9 then, or they may have thought of it later. John"s description does not make this clear. This is the third most frequently quoted Psalm in the New Testament (cf. John 7:3-5; John 15:25; Matthew 27:34; Matthew 27:48; Romans 11:9-10; Romans 15:3). [1] In Psalm 69:9 David meant that zeal for the building of the temple had dominated his thoughts and actions, and he implied that others had criticized him for it. John changed the quotation from the past to the future tense implying that it was a prophecy concerning David"s great Son. He undoubtedly saw it as such. However, was he not misquoting the verse?
The Hebrew language does not have past, present, and future tenses as English does. It has a perfect tense indicating complete action and an imperfect tense indicating incomplete action. In Psalm 69:9 the tense of the Hebrew verb is perfect. One can translate a Hebrew perfect tense with an English past, present, or future tense depending on the context. Here an English past tense was appropriate for David"s statement about himself, but the Hebrew also permits an English future tense that is appropriate for Messiah, the Song of Solomon -called prophetic perfect tense.
"We should not miss the way this incident fits in with John"s aim of showing Jesus to be the Messiah. All his actions imply a special relationship with God. They proceed from his messianic vocation. The citation from Scripture is important from another point of view, for it accords with another habit of this Evangelist. While John does not quote the Old Testament as frequently as do some other New Testament writers, it is still the case, as Richard Morgan says, that "the Old Testament is present at every crucial moment in the Gospel." It is one of John"s great themes that in Jesus God is working his purposes out. Every critical moment sees the fulfillment of Scripture in which those purposes are set forth." [2]
"When Jesus cleansed the temple, He "declared war" on the hypocritical religious leaders ( Matthew 23), and this ultimately led to His death. Indeed, His zeal for God"s house did eat Him up!" [3]

Context Summary

John 2:12-22 - Right And Wrong Uses Of God's House
This market was established in the Temple courts, and many evils were associated with it. The animals were sold at exorbitant prices, which made the dealers only the more covetous. The money-changers made considerable profit in supplying Jewish coins-which alone could be offered in the Temple service-in exchange for Roman and Greek money. Our Lord's presence was august, His soul being aflame with the passion of zeal for His Father's honor. The consciences of those who offended were smitten by the contrast between that holy zeal and their own eagerness to barter.
Our Lord's reference to His body as the true temple is very impressive and interesting. The Apostle adverts to it in 1 Corinthians 6:19. As Jesus cleansed the Temple so He can cleanse our hearts. When He comes to dwell within us, He finds our hearts desecrated by unholy things, which He quickly casts out. He sits as a refiner of silver: His fan is in His hand, and He thoroughly purges His floor. Our Lord's reference to the distraction of His body, by the act of the Jewish leaders, and to His resurrection, proves that from the first He had His sacrifice well before His eyes. In the next chapter this becomes the more apparent. [source]

Chapter Summary: John 2

1  Jesus turns water into wine;
12  departs into Capernaum,
13  and to Jerusalem,
14  where he purges the temple of buyers and sellers
18  He foretells his death and resurrection
23  Many believe because of his miracles, but he will not trust himself with them

Greek Commentary for John 2:17

Remembered [εμνηστησαν]
First aorist passive indicative of μιμνησκω — mimnēskō to remind, “were reminded.” Westcott notes the double effect of this act as is true of Christ‘s words and deeds all through John‘s Gospel. The disciples are helped, the traders are angered. That it is written Periphrastic perfect passive indicative of γραπω — graphō retained in indirect discourse (assertion). The zeal of thine house Objective genitive. “The zeal for thy house.” Shall eat me up Future middle indicative of κατεστιω — katesthiō defective verb, to eat down (“up” we say), perfective use of κατα — kata -. This future παγομαι — phagomai is from the second aorist επαγον — ephagon It is a quotation from Psalm 69:9, frequently quoted in the N.T. [source]
It was written [γεγραμμένον ἐστὶν]
Literally, it stands written. This form of the phrase, the participle with the substantive verb, is peculiar to John in place of the more common γέγραπται . For a similar construction see John 3:21. [source]
The zeal of thine house []
Jealousy for the honor of God's house. Zeal, ζῆλος , from ζέω , to boil. See on James 3:14. [source]
Hath eaten me up [κατέφαγέ με]
So the Sept., Psalm href="/desk/?q=ps+69:9&sr=1">Psalm 69:9). But the best texts read καταφάγεται , shall eat up. So Rev., Wyc., “The fervor of love of thine house hath eaten me.” [source]

Reverse Greek Commentary Search for John 2:17

John 1:3 Were made [ἐγένετο]
Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare John 1:14, John 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν , to create (Revelation 4:11; Revelation 10:6; Colossians 1:16); ποιεῖν , to make (Revelation 14:7; Mark 10:6), both of which refer to the Creator; and γίγνεσθαι , to become, which refers to that which is created. In Mark 10:6, both words occur. “From the beginning of the creation ( κτίσεως ) God made ” ( ἐποίησεν ). So in Ephesians 2:10: “We are His workmanship ( ποίημα ), created ( κτισθέντες ) in Christ Jesus.” Here the distinction is between the absolute being expressed by ἦν (see on John 1:1), and the coming into being of creation ( ἐγένετο ). The same contrast occurs in John 1:6, John 1:9. “A man sent from God came into being ” ( ἐγένετο ); “the true Light was ” ( ἦν ). “The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (John 17:5, John 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (John 1:3; compare Colossians 1:16sq.; Hebrews 1:3). And yet more, the use of the term ἐγένετο , came into being, as distinguished from ἐκτίσθη , were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him ) answers to the Incarnation (the Word became flesh ). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love” (Westcott, on 1 John 2:17). [source]
John 9:1 As he passed by [παραγων]
Present active participle of παραγω — paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8, 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ — ek of old word from γενω γινομαι — genō class="normal greek">τυπλος εκ γενετης — ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [source]
John 10:34 Is it not written? [ουκ εστιν γεγραμμενον]
Periphrastic perfect passive indicative of γραπω — graphō (as in John 2:17) in place of the usual γεγραπται — gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος — nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων — humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι — hoti before a direct quotation like our quotation marks. Ειπα — Eipa is a late second aorist form of indicative with -α — a instead of -ον — on Ye are gods Another direct quotation after ειπα — eipa but without οτι — hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι — theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
Romans 10:2 Zeal of God [ζῆλον Θεοῦ]
Rev., zeal for God. Like the phrase “faith of Christ” for “faith in Christ” (Philemon 3:9); compare Colossians 2:12; Ephesians 3:12; John 2:17, “the zeal of thine house,” i.e., “for thy house.” [source]
1 Corinthians 7:31 As not abusing it [ως μη καταχρημενοι]
Perfective use of κατα — kata in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than “abusing” it. For the fashion of this world passeth away (παραγει γαρ το σχημα του κοσμου τουτου — paragei gar to schēma tou kosmou toutou). Cf. 1 John 2:17. Σχημα — Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει — Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
1 Corinthians 7:31 For the fashion of this world passeth away [παραγει γαρ το σχημα του κοσμου τουτου]
Cf. 1 John 2:17. Σχημα — Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει — Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
1 Thessalonians 4:5 Not in the lust of concupiscence [μὴ ἐν πάθει ἐπιθυμίας]
Lit. in passion of desire. Not with avaricious greed. For ἐπιθυμία see on Mark 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luke 22:15. It is used as including all kinds of worldly desires, as Galatians 5:16, Galatians 5:24; 1 John 2:17. In Romans 7:7, especially of covetousness. [source]
Hebrews 12:27 The removing [τὴν μετάθεσιν]
See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31. [source]
Hebrews 10:27 Fiery indignation [πυρὸς ζῆλος]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
Hebrews 12:27 And this word [το δε]
He uses the article to point out “ετι απαχ — eti hapax ” which he explains The removing For this word see Hebrews 7:12; Hebrews 11:5. For the transitory nature of the world see 1 Corinthians 7:31; 1 John 2:17. “There is a divine purpose in the cosmic catastrophe” (Moffatt). Made Perfect passive participle of ποιεω — poieō Made by God, but made to pass away. That those things which are not shaken may remain Final clause with μη — mē and the first aorist active subjunctive of μενω — menō The Kingdom of God is not shaken, fearful as some saints are about it. [source]
James 3:14 Bitter jealousy [ζηλον πικρον]
ηλος — Zēlos occurs in N.T. in good sense (John 2:17) and bad sense (Acts 5:17). Pride of knowledge is evil (1 Corinthians 8:1) and leaves a bitter taste. See “root of bitterness” in Hebrews 12:14 (cf. Ephesians 4:31). This is a condition of the first class. [source]
1 John 2:8 Is passing away [παραγεται]
Present middle indicative of παραγω — paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον — alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
1 John 2:8 True in him and in you [αλητες εν αυτωι και εν υμιν]
This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).Because (οτι — hoti). Explanation of the paradox.Is passing away Present middle indicative of παραγω — paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον — alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]

What do the individual words in John 2:17 mean?

Remembered the disciples of Him that written it is The zeal of the house of You will consume Me
Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν ζῆλος τοῦ οἴκου σου καταφάγεταί με

Ἐμνήσθησαν  Remembered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: μιμνῄσκομαι  
Sense: to remind.
μαθηταὶ  disciples 
Parse: Noun, Nominative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
γεγραμμένον  written 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
ἐστίν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ζῆλος  zeal 
Parse: Noun, Nominative Masculine Singular
Root: ζῆλος  
Sense: excitement of mind, ardour, fervour of spirit.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
οἴκου  house 
Parse: Noun, Genitive Masculine Singular
Root: οἶκος  
Sense: a house.
σου  of  You 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
καταφάγεταί  will  consume 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: κατεσθίω 
Sense: to consume by eating, to eat up, devour.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.

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