João 2

A.T. Robertson · Citado em PreceptAustin

João 2

Robertson - "On the day the third" (locative case), from the start to Galilee when Philip was found (John 1:43), seven days since John 1:19." (John 2 Word Pictures in the NT) There was a wedding - Village weddings were major social events. They often involved the entire community and a Jewish wedding celebration often lasted a week. The wedding was usually paid for by the bride's family and the celebration was covered by the groom. THOUGHT - First miracle is in a home. Jesus brings joy to a home. It is a very dry (sad) wedding without Jesus! Recall also that wine represents joy in the OT. My Jewish partner's daughter got married and it was the saddest, most secular wedding I have attended in my entire life! Not only was Messiah not present (except in those few there who were believers like myself), but there was not mention of either God or the Holy Word of God. Even the music was secular! The Jewish father is the man I have been praying for to come to Christ for over 20 years but he continues to resist and clearly has raised his daughter to disavow anything that has to do with God! So yes a wedding without God and Jesus in attendance is a joyless occasion!

João 2

Robertson - Mary took comfort in the “not yet” (οὐπω [oupō]) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son. (John 2 Word Pictures in the NT) D A Carson says that "in Jn 2:3 Mary approaches Jesus as his mother, and is reproached; in Jn 2:5, she responds as a believer, and her faith is honoured. She still does not know what he would do; but she has committed the matter to him, and trusts him. These two verses (Jn 2:4–5), as difficult as they are, help to shape this account of Jesus’ first miracle, and ensure that the focus is on Jesus’ glory (Jn 2:11), not Mary’s, and on the disciples’ faith (Jn 2:11), including Mary’s (Jn 2:5)." (BORROW The Gospel according to John) David

João 2

Robertson - These six disciples (learners) had already believed in Jesus as the Messiah (Jn 1:35–51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination. (John 2 Word Pictures in the NT) THOUGHT - The purpose of a sign is to point to a destination. Belief in the sign does not get you to the destination. You still need to go to the destination. Signs point to Jesus but one must "go" to Him, receiving Him, believing in Him for salvation. The signs served to add substance to ministry of Jesus as the Messiah. Of course the disciples believed before, but now their belief was deepened and yet it was not to the extent that Jesus would have desired as would be shown by their future "faith failures." (cf Lk 8:25+. addressing His disciples = Lk 12:22, 28+, ) This is typical in our Christian lives. We are to grow in our faith Step by Step. Progressive sanctification (present tense salvation - see the Three Tenses of Salvation) is not an arrival in this lifetime (that will be glory!), but is a daily, yea, even moment by moment, process, stepping out in obedience, walking by faith not by sight. Related Resources: Why did Jesus choose the wedding at Cana for His first miracle? Did Jesus change the water into wine or grape juice? Beginning (746)(arche) refers to the commencement of something as an action, process, or state of being. Here arché refers to first in relation to time (priority in time, the beginning of anything, the origin and by far the most common use in the NT) Signs (4592)(semeion - in depth discussion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. It is something that points beyond itself to something greater. "Sign in the New Testament is used of miracles taken as evidence of divine authority." (Holman Bible Dictionary) Semeion looks at a miracle as proof of a point or as a means of teaching something. The crucial thing is not the miracle, as genuine and important as it is, but the lesson to be learned from the miracle. Thus in the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. In John a sign is generally a "miraculous sign" that points to some deeper spiritual significance in connection with the event (Jn 2:11, 18). Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true. John's uses of semeion - Jn. 2:11; Jn. 2:18; Jn. 2:23; Jn. 3:2; Jn. 4:48; Jn. 4:54; Jn. 6:2; Jn. 6:14; Jn. 6:26; Jn. 6:30; Jn. 7:31; Jn. 9:16; Jn. 10:41; Jn. 11:47; Jn. 12:18; Jn. 12:37; Jn. 20:30 Note that while the other Gospel writers use dunamis for miracles, miraculous works and power, John does not use this word in the Gospel but only in the Revelation (Rev. 1:16; Rev. 3:8; Rev. 4:11; Rev. 5:12; Rev. 7:12; Rev. 11:17; Rev. 12:10; Rev. 13:2; Rev. 15:8; Rev. 17:13; Rev. 18:3; Rev. 19:1) In fact John does not even use the word miracle. John prefers the word "sign." Riga says "“Perhaps no single word can give such a profound insight into the whole theology of the Fourth Gospel as the word semeion." Sign "has three meanings: (a) a sign or distinguishing mark by which something is known; (b) a sign consisting of a wonder or miracle, an event that is contrary to the usual course of nature, either of divine or demonic nature; (c) a sign or portent of the last days." (Kim)

João 2

Robertson - This brief stay (not many days, [ou pollas hēmeras]) in this important city (Tell Hum) on the north shore of Galilee was with Christ’s mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary’s heart was full. (John 2 Word Pictures in the NT) This passage is once again evidence that Mary did not remain a virgin after Jesus' birth but had other children. See Is the perpetual virginity of Mary biblical? You may read in some commentaries that this period was referred to as THE YEAR OF OBSCURITY. (See study by S Lewis

João 2

Robertson adds "The Synoptics do not give “of the Jews,” but John is writing after the destruction of the temple and for Gentile readers." Criswell (Jn 2:13-17) Because John's account of the cleansing of the temple occurs at the beginning of Jesus' public ministry, while in the Synoptics it is at the end, many feel that the event is evaluated differently and that John places it where it best fits his scheme. However, in view of the important differences in the accounts, many conclude that the matter is best resolved by suggesting two cleansings (some suggest that the temple is not cleansed but rejected by Christ). The reference to "temple" refers to that outer area known as the Court of the Gentiles where merchandising took place. (The Believer's Study Bible)

João 2

Robertson - Here (Jn 2) it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics (AT THE END OF HIS MINISTRY) it is an indignant outcry against the desecration. The cessation was only temporary in both instances. (John 2 Word Pictures in the NT) Rod Mattoon - With all the racket, commotion, and trading, the Gentile seeking the Lord would be shut out. This was not an atmosphere for praying or worshiping. The priorities of the Jews was out of wack. They missed the purpose of the Temple's existence. Businessmen who attend a church for business contacts make the same mistake. The church is for worship. Animal sacrifices were irrelevant because they were not worshiping with the heart. They were going through the motions and rituals without heart. Sacrifices of animals can't make a man right with God. (See Isa 1:11-17, Jer 7:22-23, Hos 5:6, Hos 8:13, Ps 51:16-17). Do you find yourself making the same mistake of going through the motions of worship without worshiping with your heart? Beloved, God wants our hearts. (Read Mt 15:8, Pr 23:26). J C

João 2

Robertson adds "They may have heard of the “sign” at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question." (Word Pictures John 2 Commentary) Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 - his crucifixion and resurrection, the "sign of Jonah" (Matt 12:39, 40+; Luke 11:29–32+). Show (1166)(deiknuo) means to show and has the sense of (1) to draw attention to, to point out, to show, to make known, to exhibit something (by visual, auditory, gestural, or linguistic means) so that it can be apprehended by the senses, to cause to see (Mt 4:8, Lk 4:5, Mt 8:4) or (2) to show so as to prove something is true or to make clear by evidence or reasoning. Show in the sense of demonstrate or prove as in Jas 3:13). To exhibit or present to the view of others. To explain the meaning or significance of something by demonstration. Note the concentration of deiknuo in the most "graphic" NT book, the Revelation, or the revealing. How interesting that in the "revealing" we repeatedly encounter the verb to show, and specifically to show what God's plan is for the rest of the ages. Note that it is the bondservants whom will be shown these heretofore previously revealed mysteries! Little wonder that many do not understand (and/or are frightened by the book of the Revelation, for they are not His bondservants, but in fact are "earth dwellers"!). Note especially that 5 of the 33 "showings" are related to heaven! God wants us to see this preview of coming attractions, that we might be motivated to live accordingly. Matt. 4:8; Matt. 8:4; Matt. 16:21; Mk. 1:44; Mk. 14:15; Lk. 4:5; Lk. 5:14; Lk. 20:24; Lk. 22:12; Lk. 24:40; Jn. 2:18; Jn. 5:20; Jn. 10:32; Jn. 14:8; Jn. 14:9; Jn. 20:20; Acts 7:3; Acts 10:28; 1 Co. 12:31; 1 Tim. 6:15; Heb. 8:5; Jas. 2:18; Jas. 3:13; Rev. 1:1; Rev. 4:1; Rev. 17:1; Rev. 21:9; Rev. 21:10; Rev. 22:1; Rev. 22:6; Rev. 22:8 Bruce Barton - WHEN IS ANGER GOOD? Jesus was obviously angry at the merchants who exploited those who had come to God’s house to worship. There is a difference between uncontrolled rage and righteous indignation—yet both are called anger. We must be very careful how we use the powerful emotion of anger. It is right to be angry about injustice and sin; it is wrong to be angry over trivial personal offenses. Jesus made a whip and chased out the money changers. Does his example permit us to use violence against wrongdoers? Certain authority is granted to some, but not to all. For example, the authority to use weapons and restrain people is granted to police officers, but not to the general public. The authority to imprison people is granted to judges, but not to individual citizens. While we want to live like Christ, we should never try to claim his authority where it has not been given to us. (BORROW Life application New Testament commentary) Related Resources: What does the Bible say about anger? What does it mean to not let the sun go down on your anger? What does the Bible mean when it says in your anger do not sin (Ephesians 4:26)? How can I know for sure that my anger is righteous indignation? Was Jesus ever angry? Does God get angry? What does it mean that the house of prayer had been turned into a den of thieves? Could Jesus have sinned (peccability or impeccability)? John 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up. NET John 2:19 Jesus replied, "Destroy this temple and in three days I will raise it up again." GNT John 2:19 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. NLT John 2:19 "All right," Jesus replied. "Destroy this temple, and in three days I will raise it up." KJV John 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. ESV John 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." NIV John 2:19 Jesus answered them, "Destroy this temple, and I will raise it again in three days." ASV John 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. CSB John 2:19 Jesus answered, "Destroy this sanctuary, and I will raise it up in three days." NKJ John 2:19 Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up." NRS John 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." YLT John 2:19 Jesus answered and said to them, 'Destroy this sanctuary, and in three days I will raise it up.' NAB John 2:19 Jesus answered and said to them, "Destroy this temple and in three days I will raise it up." NJB John 2:19 Jesus answered, 'Destroy this Temple, and in three days I will raise it up.' GWN John 2:19 Jesus replied, "Tear down this temple, and I'll rebuild it in three days." BBE John 2:19 And Jesus said to them, Send destruction on this Temple and I will put it up again in three days. Destroy: Mt 26:60,61 27:40 Mk 14:58 15:29 and in: Mt 12:40 27:63 I will: Joh 5:19 10:17,18 11:25 Mk 8:31 Ac 2:24,32 3:15,26 Ro 4:24 6:4 Ro 8:11 1Co 15:3,4,12 Col 2:12 1Pe 3:18 John 2 Resources - Multiple Sermons and Commentaries Jesus Foretells His Resurrection JESUS SPEAKS PARABOLICALLY Jesus gave the Jews a sign, but it one they could not comprehend. In Matthew Jesus explains to His disciples why He speaks in parables or parabolic language... Therefore I speak to them in parables (parabole); because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14 “In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ 16 “But blessed are your eyes, because they see; and your ears, because they hear. 17 “For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. (Mt 13:13-17+, cf Mk 4:11-13+) (See also Why did Jesus teach in parables?) Leon

João 2

Robertson says this "is the permissive imperative (see permissive imperative - D-4), not a command to do it." NET adds "The imperative here is really more than a simple conditional imperative (= "if you destroy"); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = "Go ahead and do this and see what happens." The word Jesus uses for Temple is not the same word (hieron) used in Jn 2:14,15 but is the word naos (used in Jn 2:19, 20, 21) which speaks of the inner sanctuary itself, which is apropos as the Holy of holies had been the dwelling place of the Shekinah glory prior to the destruction of Solomon's Temple and most clearly depicts Jesus Christ. (See overview of the glory of the Lord, past, present, future) And in three days I will raise it up (egeiro) - Today we know that Jesus was speaking prophetically of His resurrection from the dead, but His hearers did not have a clue! One can only imagine the puzzled looks on the faces of the Jews (including His own disciples) who had ask Him to show they by what authority He was cleansing the Temple. John gives us the readers of this Gospel the explanation in John 2:21 that "He was speaking of the temple of His body." These words 3 years later were the very words that the religious leaders used to condemn Christ "calling to the stand" false witnesses who declared "This man stated, 'I am able to destroy the temple of God and to rebuild it in three days.'" (Mt 26:61, Mk 14:58) Of course even after 3 years of miraculous signs they still did not understand Jesus' parabolic saying and thus they manipulated Jesus' words to achieve their evil end! This was the best evidence the illegally assembled "kangaroo court" of Caiaphas (Mt 26:57, Mk 14:53, 54) could produce in this infamous travesty of a trial. Robertson - There is much confusion about this language since Jesus added: “And in three days I will raise it up” (kai en trisin hēmerais egerō auton). Those who heard Jesus, including the disciples till after the resurrection (Jn 2:22), understood the reference to be to Herod’s temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days. (John 2 Word Pictures in the NT)

João 2

Robertson - “But Jesus himself kept on refusing (negative imperfect) to trust himself to them.” The double use of πιστευω [pisteuo] here is shown by Acts 8:13+ where Simon Magus “believed” (episteusen) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. (John 2 Word Pictures in the NT) John

João 2

Robertson adds " Imperfect active, “for he himself kept on knowing” as he did from the start." (John 2 Greek Word Studies) THOUGHT on knew what was in man - This means that our Lord, as God, possessed a perfect knowledge of man’s inner nature, and was a discerner of the thoughts and intents of the heart. We should remember Solomon’s words in his prayer, “Thou only knowest the hearts of all the children of men.” (1 Kings 8:39.) The immense difference between our Lord and all ministers of His Gospel appears strikingly in this verse. Ministers are constantly deceived in their estimate of people. Christ never was, and never could be. When He allowed Judas Iscariot to be a disciple, He was perfectly acquainted with his character." (J C Ryle) Leon