João 2

John MacArthur · Citado em PreceptAustin

João 2

MacArthur - The wedding marked the culmination of the betrothal period. During that period, which often lasted for several months, the couple was considered legally man and wife (Matt. 1:18–19 refers to Joseph as Mary’s husband during their betrothal period), and only a divorce could terminate the betrothal (cf. Matt. 1:19). They did not, however, live together or consummate the marriage during that period (cf. Matt. 1:18). On the night of the ceremony (usually a Wednesday), the groom and his friends would go to the bride’s house. They would then escort her and her attendants to the groom’s house, where the ceremony and banquet would be held (cf. Matt. 25:1–10). The whole celebration ended with the actual wedding. (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) In Cana of Galilee (see another map) - Only about 9 miles from Nazareth (an estimate because we are not 100% sure of where Cana was located), the home of Jesus as a boy (Jn 21:2). It seems that He returned to Cana from His baptism in the Jordan and from the temptation in the wilderness and at the wedding He performed His first miracle. Cana was also home of Nathanael (Jn 21:2). Note that Cana of Galilee was later the site of Jesus' third sign ("the second sign" performed in Cana; Jn 4:54). The only other mention of Cana is in John 4:46 "Therefore He came again to Cana of Galilee where He had made the water wine. And there was a royal official whose son was sick at Capernaum." Recall that earlier John recorded "The next day He purposed to go into Galilee, and He found Philip. And Jesus *said to him, “Follow Me.” (Jn 1:43+) ESV Study Bible on location of Cana - Archaeological attention has focused on the excavation site of Khirbet Kana, 8.3 miles (13 km) north of Nazareth, as the most likely locale for the Roman town of Cana. Excavation of this site has revealed substantial quantities of Roman potsherds, thus confirming Roman-era occupation; it also features a prime location on the Roman road from Ptolemais to Magdala. (Borrow ESV Study Bible) NET Note - Cana in Galilee was not a very well-known place. It is mentioned only here, in Jn 4:46, and Jn 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth. And the mother of Jesus was there - John never mentions Mary by name, even as he tends to leave himself anonymous (cf " the disciple whom He loved" = Jn 19:26,27). Neither is Joseph mentioned so many think he had passed on by now. While this is likely, it is notable that there is also no mention of Jesus' brothers and sisters although we know they are alive (Mt 12:46-47+). "It is probable that Mary was not an invited guest but rather an assistant at the wedding. This might explain how it was that she knew about the wine giving out." (Hendriksen) Bob

João 2

MacArthur - By attending a wedding and performing His first miracle there, Jesus sanctified both the institution of marriage and the ceremony itself. Marriage is the sacred union of a man and a woman whereby they become one in the sight of God. The ceremony is an essential element of that union, because in it the couple publicly vow to remain faithful to each other. Both the Old Testament (e.g., Gen. 29:20–23; Jdg. 14:10; Ruth 4:10–13; Song of Sol. 3:11) and the New Testament (e.g., Matt. 22:2; 25:10; Luke 12:36; 14:8) view the public ceremony as a necessary part of marriage. (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) "Wise is that couple who invite Jesus to their wedding!" - Warren Wiersbe The fact that this is the Lord's first "official" ministry function, clearly shows that Jesus valued marriage and family life. And this has been passed on as a component of the marriage ceremony in the Book of Common Prayer... DEARLY beloved, we are gathered together here in the sight of God, and in the face of this company, to join together this Man and this Woman in holy Matrimony; which is an honourable estate, instituted of God, signifying unto us the mystical union that is betwixt Christ and his Church: which holy estate Christ adorned and beautified with his presence and first miracle that he wrought in Cana of Galilee, and is commended of Saint Paul to be honourable among all men: and therefore is not by any to be entered into unadvisedly or lightly; but reverently, discreetly, advisedly, soberly, and in the fear of God. Into this holy estate these two persons present come now to be joined. If any man can show just cause, why they may not lawfully be joined together, let him now speak, or else hereafter for ever hold his peace. (The Book of Common Prayer - 1928) Hindson on His disciples (mathetes) - Since the disciples had joined Christ so recently, there is the problem in resolving how they were all invited to the wedding feast. There are two possible answers: Jesus could have stopped in Nazareth on His way to Cana and accepted the invitation for His disciples; or second, Nathanael could have made the arrangements since he was from Cana. (Online KJV Bible Commentary) Adrian Rogers - Now, the Bible does not tell us the names of the bride and groom. That’s significant to me. Because had the Bible told us the names of the brides and grooms, that would have meant that they were significant people. But evidently, these were very common people whose names were not well known. Now, what does that tell us? That tells us that Jesus loves people like we are. Jesus loves ordinary people, and Jesus is involved in everyday issues. Here’s the Lord of glory taking care of the refreshments at a party. That tells me that Jesus Christ wants to be with you on Thursday morning in the office just as well as He wants to be with you Sunday morning at church. That tells me that Jesus is interested in everyone, every day, and every circumstance. And yet, Jesus present there at that wedding turned what could have been a disaster into something delightful. And Jesus has a way of turning the monotonous to the momentous. And I see Jesus taking care of little things, small things. One of the most beautiful pictures of the Bible is not only Jesus turning water into wine, but Jesus preparing breakfast for the disciples. He is the Lord hat cares about those things that concern you. So, that’s the setting of the miracle—at a wedding. And here’s the Lord of glory taking care of the mundane and yet bringing joy and happiness, because Jesus is indeed a joyful, joyful person. Disciples (3101)(mathetes from from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". English = "mathematics"; cognate = matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher, a follower in the footsteps of the master (see Paul's encouragement to Timothy in 2 Ti 3:10+; see the charge to all believers in 1 Peter 2:21+) See The Holy Spirit-Walking Like Jesus Walked! THOUGHT- It it interesting to see the context of disciple in Jn 1:35-38 as it is found with the key word followed/following (Jn 1:37-38). It would be fair to say that a descriptive definition of disciple is one who follows another, in this case one they called Rabbi (Teacher), exactly who a learner would want to be following! In Jn 8:31+ we see Jesus' descriptive definition of disciple as one who abides or continues in His Word, which is what every "learner" should strive to do. It follows that if you are seldom reading the Word of God, you might need to question whether you are truly His disciple or, assuming you are truly His disciple, you might understand why your experience as His disciple is not one of "abundant life!" Are you in the Word daily, so the Word can get in you? Disciples is repeated in John 2:11, 12, 17, 22. Ralph Earle - As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32+) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing. (Word Meanings in the New Testament)

João 2

MacArthur - Wine was the staple drink in the ancient Near East. Due to the warm climate and the lack of any means of refrigeration or purification, fruit juice tended to ferment. The result was an alcoholic beverage with the capability of inducing drunkenness. To help avoid the risk of inebriation, wine was commonly diluted with water to one-third to one-tenth of its strength. (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) THOUGHT - Note the propriety of feasting and laughter. In this passage of scripture the Son of God gives his approval both to the party and to the moderate use of wine. ‘A feast is made for laughter, and wine maketh merry’ (Ecclesiastes 7:19). Christianity was never meant to make people miserable. On the contrary, true Christianity increases real joy among men and makes people happy in this world, as well as in the world to come. (Don Fortner) They have no wine - Notice Mary does not tell Jesus what to do but only that it had run out. "She merely mentioned the need, but the hint was clear enough. That Mary expected a miracle seems certain." (Hendriksen) But also that Mary believed Jesus was able to perform a miracle is also certain. Ramsey - Her pronouncement sounds almost like a parody of Jesus’ own comment in the synoptic tradition just before the feeding of the four thousand: “They do not have anything to eat” (Mk 8:2; Mt 15:32). There it was a matter of possible starvation; here it is a possible social disaster! (NINCT-Jn) THOUGHT - Mary cannot perform a miracle, but knows Jesus is able. Of all those present no one knew better than Mary who Jesus actually was and what task had been assigned to him. (cf. Lk 1:26–38+) And so she gives us an excellent pattern to follow for we know Who Jesus is. When we cannot solve the problem ourselves, it is always a good idea to take the problem to Jesus! Brian Bell adds "I believe we should be followers of Mary! Protestants, never put Mary down, she is Jesus mother!!! Instead, point our Catholic friends to follow what she says!" David

João 2

MacArthur explains that "that what they had in common in their relationship was no longer to be what it had been while He was growing up in Nazareth. His public ministry had begun, and earthly relationships would not determine His actions. Mary was to relate to Him no longer as her son, but as her Messiah, the Son of God, and her Savior (cf. Matt. 12:47–50; Mark 3:31–35; Luke 11:27–28)." (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) Leon

João 2

MacArthur explains "The expression (What does that have to do with us?) common in Semitic idiom (Jdg 11:12; 2Sa 16:10), always distances the two parties (ED: cf the painful lesson Mary would have to learn as alluded to in Lk 2:35+), the speaker's tone conveying some degree of reproach. Jesus' tone was not rude, but abrupt. The phrase asks what is shared in common between the parties. The thrust of Jesus' comment was that He had entered into the purpose for His mission on earth, so that He subordinated all activities to the fulfillment of that mission. Mary had to recognize Him not so much as a son whom she raised but as the promised Messiah and Son of God. Cf. Mk 3:31-35." (Bolding added) (Borrow The MacArthur Study Bible) NET Note - "Woman, what to me and to you?" (an idiom). The phrase (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say "What to me and to you?" meaning, "What have I done to you that you should do this to me?" (Jdg 11:12, 2 Chr 35:21, 1Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, "What to me and to you?" meaning, "That is your business, how am I involved?" (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely). Stanley Toussaint adds "The Lord is very positively saying they are no longer on common ground. Up to this time their relationship had been purely domestic; now He is entering into public ministry." (The Significance of the First Sign in John's Gospel) My hour always refers to His death - John 7:30 So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. John 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. John 12:23 And Jesus *answered them, saying, “The hour has come for the Son of Man to be glorified. John 12:27-28 Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” John 13:1 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, THE HOUR OF JESUS' DEATH AND GLORIFICATION My hour has not yet come - Jesus had no doubt about His mission and was not hesitant to accomplish it, but now was not the correct time. As Jesus stated in Mark 10:45+ "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (cf Lk 19:10+) My hour, the One He had possessed since before the foundation of the world, was the time of His crucifixion, the time He would accomplish His rescue mission of redemption for planet earth and all Adam's sinful offspring (Ro 5:12+). Jesus would meet the need for wine, but when His hour finally came He would meet man's greatest need for salvation! Jesus is continually conscious that He is to do the will of His Father (Jn 4:34, Jn 5:19, 30, Jn 6:40, Jn 8:28, 49, Jn 14:10 ) and that each act or action He carried out was to be done in the timing determined by His Father (Jn 7:6, Jn 7:30; Jn 8:20). In the latter part of His ministry Jesus shifts from My hour has not yet come to the declaration that the hour has come (Jn 12:23; Jn 17:1, cf Jn 13:1 = "Jesus knowing that His hour had come") Rod Mattoon - This hour of suffering would be the time when Jesus would be subject to man's will. He would be delivered into the hands of sinners. Until that "hour," He was not to be ordered by men. He was to be about doing His Father's business, seeking only to do His Father's will, not Mary's or man's. THOUGHT - As aged Solomon came to understand "There is an appointed time for everything. And there is a time for every event under heaven." Ec 3:1) It was true in Jesus' life and it is true in our lives also beloved. Am I willing to wait on the Father's perfect timing just as my Master was willing to wait? NET Note- Greek "my hour" referring to the time of Jesus' crucifixion and return to the Father. The Greek word translated time ( hora) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus' life when he was to leave this world and return to the Father (Jn 13:1); the hour when the Son of man is glorified (Jn 17:1). This is accomplished through his suffering, death, resurrection (and ascension - though this last is not emphasized by John). John 7:30 and Jn 8:20 imply that Jesus' arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the "hour." In John 2:4 Jesus' remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed. Ultey - John uses this term “hour” in several ways: (1) for time (cf. Jn 1:39; 4:6, 52, 53; 11:9; 16:21; 19:14; 19:27); (2) for the end time (cf. Jn 4:21, 23; 5:25, 28); (3) for His last days (arrest, trials, death, cf. Jn 2:4; 7:30; 8:20; 12:23, 27; 13:1; 16:32; 17:1). John MacArthur on My hour has not yet come - The phrase constantly refers to Jesus' death and exaltation (Jn 7:30; 8:20; 12:23, 27; 13:1; 17:1). He was on a divine schedule decreed by God before the foundation of the world. Since the prophets characterized the messianic age as a time when wine would flow liberally (Jer 31:12; Hos 14:7; Am 9:13, 14), Jesus was likely referring to the fact that the necessity of the Cross must come before the blessings of the Millennial Age. (Borrow The MacArthur Study Bible) (Bolding added) Whether this sign of water to wine can be seen as pointing to the age to come is not agreed upon by all commentators. (see Borchert below). Certainly the Old Testament prophets made several allusioni to wine in their descriptions of the blessings of the glorious Millennial Kingdom of the Messiah. Jeremiah 31:12+ “They will come and shout for joy on the height of Zion, And they will be radiant over the bounty of the LORD– Over the grain and the new wine and the oil, And over the young of the flock and the herd; And their life will be like a watered garden, And they will never languish again. Hosea 14:7 Those who live in his shadow Will again raise grain, And they will blossom like the vine. His renown will be like the wine of Lebanon. Amos 9:13-14+ “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. Also I will restore the captivity of My people Israel, And they will rebuild the ruined cities and live in them; They will also plant vineyards and drink their wine, And make gardens and eat their fruit. (Am 9:13, 14) A W Pink My Hour Has Not Yet Come “Mine hour is not yet come” (John 2:4) became the most solemn watchword of His life, marking the stages by which He drew nigh to His death. Seven references are made in this Gospel to that awful “hour.” The first is in our present passage in John 2:4. The second is found in John 7:30—“Then they sought to take him: but no man laid hands on him, because his hour was not yet come.” The third time is found in John 8:20—“And no man laid hands on him; for his hour was not yet come.” The fourth is in John 12:23—“And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.” The fifth is in John 12:27—“Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” The sixth is in John 16:32—“Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.” The seventh is in John 17:1—“These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy son, that thy son also may glorify thee.” This “hour” was the hour of His humiliation. It was the “hour” of His suffering. But why should Christ refer to this “hour” when Mary was seeking to dictate to Him? Ah, surely the answer is not far to seek. That awful “hour” to which he looked forward, was the time when He would be subject to man’s will, for then He would be delivered up into the hands of sinners. But until then, He was not to be ordered by man; instead, He was about His Father’s business, seeking only to do His will. (Christ's First Miracle John 2:1-11) John 2:5 His mother said to the servants, "Whatever He says to you, do it." NET John 2:5 His mother told the servants, "Whatever he tells you, do it." GNT John 2:5 λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, Ὅ τι ἂν λέγῃ ὑμῖν ποιήσατε. NLT John 2:5 But his mother told the servants, "Do whatever he tells you." KJV John 2:5 His mother saith unto the servants, Whatsoever he saith unto you, do it. ESV John 2:5 His mother said to the servants, "Do whatever he tells you." NIV John 2:5 His mother said to the servants, "Do whatever he tells you." ASV John 2:5 His mother saith unto the servants, Whatsoever he saith unto you, do it. CSB John 2:5 "Do whatever He tells you," His mother told the servants. NKJ John 2:5 His mother said to the servants, "Whatever He says to you, do it." NRS John 2:5 His mother said to the servants, "Do whatever he tells you." YLT John 2:5 His mother saith to the ministrants, 'Whatever he may say to you -- do.' NAB John 2:5 His mother said to the servers, "Do whatever he tells you." NJB John 2:5 His mother said to the servants, 'Do whatever he tells you.' GWN John 2:5 His mother told the servers, "Do whatever he tells you." BBE John 2:5 His mother said to the servants, Whatever he says to you, do it. Whatever: Joh 15:14 Ge 6:22 Jdg 13:14 Lu 5:5,6 6:46-49 Ac 9:6 Heb 5:9 11:8 John 2 Resources - Multiple Sermons and Commentaries MARY'S ORDER TO THE SERVANTS His mother said to the servants (diakonos), "Whatever He says to you, do it." - Do is the verb poieo in the aorist imperative, a command to "Just do it! Do not hesitate!" Mary is calling for instant obedience, immediate execution. And so Mary immediately turned to the servants, anticipating that Jesus would respond and speaks her last recorded words in the New Testament. Somewhat rebuked by Jesus' response to her desire for Him to get more wine for the guests, Jesus' mother is never shown again in Scripture as requesting or demanding anything from Jesus. Instead, the only command the record shows on her part, anywhere in Scripture, is this one "Just do it!" Simply "Do whatever Jesus says!" In other Note that Mary's request reflects her faith and confidence in her Son. Note also the fact that Mary apparently had authority to command the servants which shows her special place at the wedding. Notice also that Mary does not point to herself, but points the servants to Jesus. O to be like that in all our ways, ever pointing men and women to precious Jesus, not to our puny selves! THOUGHT - Mary's words to the servants are good words to all bondservants of Jesus today to "Just do it!" Do whatever the Son says! Obey and be blessed! Disobey and be disciplined (Heb 12:5-11). THOUGHT - Note the blessedness of obedience to Christ. ‘Whatsoever he saith unto you, do it’ (v. 5). The Son of God could have supplied all the wine that was needed without employing these servants. He did not need them! (ED: AND BELOVED HE DOES NOT NEED US BUT HAS GIVEN US THE PRIVILEGE TO SERVE HIM AND PROCLAIM HIS GOSPEL! O WHAT A SAVIOR!) But they would have missed the blessed benefit of being instruments by whom the Son of God brought his miraculous boon of mercy to the wedding guests. (Don Fortner) (COROLLARY - Don't miss the blessing because of disobedience! I wonder how many blessings I have missed because my heart was prone to wander?) THOUGHT- There is an important and much neglected lesson here for each of us. How prone we are to dictate to God! How often we are disposed to tell Him what to do! This is only another evidence of that detestable self-will which still operates in the believer, unless Divine grace subdues it. Our plain duty is to commit our way unto the Lord and then leave Him to supply our need in His own good time and manner. (A W Pink) A T

João 2

MacArthur - Having heard John the Baptist’s testimony that Jesus was the Messiah (Jn 1:34), having heard Jesus’ own words (Jn 1:39) and believed in Him (Jn 1:41), they now saw firsthand miraculous confirmation of that faith. Many others, reading this gospel of John, would come to believe, as they did. And that was John’s purpose in writing not only his account of this miracle, but also his entire gospel... Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (Jn 20:30-31)

João 2

MacArthur - The Jews used stone waterpots to hold the water used for ritual purification because they believed that, unlike earthenware pots (Lev. 11:33), they did not become unclean. (See John MacArthur New Testament Commentary) Leon

João 2

MacArthur quips "Jesus not only rescued the bride and groom from an embarrassing situation, but the leftover wine also provided them with a generous wedding present." (See John MacArthur New Testament Commentary) NET Note - Each of the pots held 2 or 3 metretai). A metretes was about 9 gallons (40 liters); thus each jar held 18–27 gallons (80–120 liters) and the total volume of liquid involved was 108–162 gallons (480–720 liters). Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord's Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John's Gospel as a whole. Purification (2512)(katharismos from from katharizo = to cleanse English catharsis = purification or purgation that brings about spiritual renewal or release from tension) describes the process of making clean, cleansing, purifying, freeing from filth. Although the cleansing could refer to literal cleansing from physical stain or contamination, all NT uses refer to cleansing either from the "stain" of sin, an "inward contamination" ( Jesus' sacrifice accomplishing "purification of sins" = Heb 1:3+, a believer's "purification from his former sins" = 2Pe 1:9+) or ritual cleansing as prescribed in the law of Moses (Mk 1:44+, Lk 2:22+, Lk 5:14+) or by Jewish customs (Jn 2:6+). Katharismos is used in the Septuagint of the ritual cleansing of lepers (Lev 14:2; Ex 29:36), and of the ritual cleansing of sins by means of blood (Ex 30:10; Nu 14:18). Used 7x in NT - Mk. 1:44; Lk. 2:22; Lk. 5:14; Jn. 2:6; Jn. 3:25; Heb. 1:3; 2 Pet. 1:9 Gallons(3355) (metretes from metreo = to measure) is strictly, a utensil for measuring liquids "equivalent to one and a half Roman amphoroe, or about nine gallons" (Vine) The Attic amphora was equivalent to about thirty-three and one-half quarts or eight and three-eighths gallons. The Roman amphora was smaller, being equal to two-thirds of the metrētés. The KJV translates it as firkins. Jn 2:6 is only NT use (thus it is a hapax legomenon) and there are 3 uses in the Septuagint - 1 Ki. 18:30; 2 Chr. 4:5; Hag. 2:16 Gilbrant - The noun metrētēs is related to the verb form metreō (3224). Metrētēs occurs three times in the canonical portions of the Septuagint (1 Kings 18:32 [LXX 3 Kings 18:32]; 2 Chronicles 4:5; Haggai 2:16) but only one time in the New Testament, in John 2:6 where it is translated “firkins” by the KJV. The word metrētēs refers to a utensil used for measuring liquids and contains about the same volume as the Hebrew bath: 72 sextarii, approximately 39 liters or 9 gallons (according to the writings of Josephus; cf. Bauer). Other archaeological research suggests a bath contained 22 liters, roughly half the size of the bath described by Josephus. Perhaps this supports the idea that originally the bath represented the capacity of water an Israelite “daughter” (Hebrew, bath also) could carry from the well to the house (Cook, “Weights and Measures,” International Standard Bible Encyclopedia, 4:1050f.). In the papyri metrētēs came to mean a general word for measure, thus including more than the specific 72 sextarii technically assigned to it. The papyri indicate that two metrētēs of oil constitute an “ass’ load.” Using this system of measurement, tax officials could calculate duty tax by simply counting animals (cf. Moulton-Milligan). (Complete Biblical Library Greek-English Dictionary) Rod Mattoon says this large amount of water to wine recalls Paul's great passage in Ephesians... Ephesians 3:20+—Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, COMMENT - When the Bible was translated for the Culina Indians of eastern Peru, this passage was translated in an unusual way. The Culinas have no number system, so in translating this miracle, the translators said there was as much drink as many canoes could hold. They would understand this because the Culinas prepare community drink in their canoes. THOUGHT - If Jesus could do this "far more abundantly" miracle with water, what can He do with our lives if we wholly yield to His Lordship and His Spirit's filling? Just asking! (This question is Rhetorical of course!) While I am not absolutely convinced of the following interpretation, it does raise some interesting thoughts. As always the reader is called to a Berean (Acts 17:11+) as he or she reads Bob Utley's note on John 2:6-7 As so often in John, this seems to be a sign with dual purposes: (1) to help the wedding couple; but (2) it was ultimately a sign pointing toward Jesus as the fulfillment of Judaism. The reasons behind this last statement maybe: (a) the number “6” is symbolic of human effort; (b) Jesus’ request to fill them up to the brim seems to have symbolic meaning, not just to provide more wine; (c) the huge amount of wine which was far too much for a local wedding feast; and (d) wine was a symbol of the abundance of the new age (cf. Jer. 31:12; Hos. 2:22; 14:7; Joel 3:18; Amos 9:12–14). John 2:7 Jesus said to them, "Fill the waterpots with water." So they filled them up to the brim NET John 2:7 Jesus told the servants, "Fill the water jars with water." So they filled them up to the very top. GNT John 2:7 λέγει αὐτοῖς ὁ Ἰησοῦς, Γεμίσατε τὰς ὑδρίας ὕδατος. καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. NLT John 2:7 Jesus told the servants, "Fill the jars with water." When the jars had been filled, KJV John 2:7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. ESV John 2:7 Jesus said to the servants, "Fill the jars with water." And they filled them up to the brim. NIV John 2:7 Jesus said to the servants, "Fill the jars with water"; so they filled them to the brim. ASV John 2:7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. CSB John 2:7 "Fill the jars with water," Jesus told them. So they filled them to the brim. NKJ John 2:7 Jesus said to them, "Fill the waterpots with water." And they filled them up to the brim. NRS John 2:7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim. YLT John 2:7 Jesus saith to them, 'Fill the water-jugs with water;' and they filled them -- unto the brim; NAB John 2:7 Jesus told them, "Fill the jars with water." So they filled them to the brim. NJB John 2:7 Jesus said to the servants, 'Fill the jars with water,' and they filled them to the brim. GWN John 2:7 Jesus told the servers, "Fill the jars with water." The servers filled the jars to the brim. BBE John 2:7 Jesus said to the servants, Make the pots full of water. And they made them full to the top. Fill: John 2:3,5 Nu 21:6-9 Jos 6:3-5 1Ki 17:13 2Ki 4:2-6 5:10-14 Mk 11:2-6 Mk 14:12-17 Acts 8:26-40 John 2 Resources - Multiple Sermons and Commentaries Jesus Orders Water for the Pots FILL 'EM UP! Jesus said to them, "Fill (gemizo) the waterpots with water." - Fill is in the aorist imperative which means "Do this now! Don't delay!" Six waterpots would make a lot of wine. One writer estimates "six water pots at 20/30 gallons a piece would be about 150 gallons. And if servings were about 1 cup each, this would provide 2,400 servings." THOUGHT - Jesus was not stingy, but generous. This temporal lesson surely spills over into our spiritual experiences when Jesus provides for us. He always does so generously. THOUGHT - our Lord Jesus Christ our Saviour turned the water into wine, not by his touch, or even by his word, but by his will. This is the omnipotence of God. No prophet or apostle ever did such a thing. He who can turn ordinary water into extraordinary wine, by a mere act of his will, is the omnipotent God. If he wills my salvation, none can prevent it. If he wills my safety, none can harm me. If he wills my everlasting inheritance in heavenly glory—and he does, John 17:24—I cannot fail to attain it. (Don Fortner) A W

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MacArthur - This seemingly insignificant detail, that the water was up to the very top, shows that nothing was added to the water, and that what followed was indeed a transformation miracle. By ordering the jars to be completely filled before He transformed the water in them into wine, Jesus also displayed His magnanimous grace (cf. "grace upon grace" John 1:14, 16–17+). Such a large amount of wine (120 to 180 gallons) was more than enough to last for the rest of the celebration. Jesus not only rescued the bride and groom from an embarrassing situation, but the leftover wine also provided them with a generous wedding present. (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text)

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MacArthur- Jesus’ signs (semeion) were not simply powerful displays of compassion, but were designed to reveal who He really was, since they unmistakably manifest God at work (cf. Jn 2:23; 3:2; 4:54; 6:2, 14; 7:31; 9:16; 20:30; Acts 2:22). Signs, miracles, and wonders nevertheless do not necessarily convince people to believe in the Lord and the gospel (Jn 2:23–25; 12:37; 15:24; Matt. 11:20–24; 13:58; Luke 16:31). There is no record that any of the servants who witnessed Jesus’ turning the water into wine followed Him (cf. Jn 2:12). Amazingly, Jesus seems to have left Cana with only the disciples who came there with Him, despite having performed a miracle, the likes of which had not happened since God created flour and oil in the days of Elijah and Elisha (1 Kings 17:8–16; 2 Kings 4:1–7). The obvious deduction that He was the Messiah escaped them; they saw the sign, but missed what it pointed to (ED: I WOULD ARGUE THAT NOT ALL SAW THE SIGN AND/OR THEY DID NOT HAVE SPIRITUAL EYES TO SEE OR UNDERSTAND). As he does with all unbelievers, Satan “blinded [their] minds … so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4). This incident was another tragic illustration of the truth of Jesus’ saying, “A prophet has no honor in his own country” (Jn 4:44; cf. Matt. 13:58). (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) (BOLDING ADDED) Notice that this passage clearly refutes the false teaching that Jesus performed miracles as a child as propagated by works such as the so-called Infancy Gospel of Thomas. He did not because John refers to this as the beginning.

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MacArthur adds that "It might appear from reading Luke's account, as well as the parallel histories of Matthew (Mt 4:12) and Mark (Mk 1:14+), that the Lord's ministry in Galilee began immediately after His baptism. That was not the case, however. There was an interval of about a year between Jesus' baptism and the beginning of His Galilean ministry. While the Synoptic Gospels are silent about that year, which Jesus spent ministering in Judea, the gospel of John describes it in detail (chapters 1-4) (Luke Commentary) And so we see this TIME GAP in Luke's Gospel between Jesus Baptism and Temptation and the beginning of His ministry in Galilee. Thus just as Mark has the TIME GAP between Mk 1:13+ and Mark 1:14+, Luke has a similar TIME GAP between Luke 4:13 and Luke 4:14 Luke 4:13+ When the devil had finished every temptation, he left Him until an opportune time. TIME GAP OF 12-14 MONTHS Luke 4:14+ And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. Comment - Power is dunamis which is simply (but profoundly) the inherent power or ability to accomplish supernaturally that which cannot be accomplished naturally. Beloved, we have access to the same power for the same Spirit indwells us! See The Holy Spirit-Walking Like Jesus Walked! and Spirit-Filled Believers Are Like Artesian Wells! Click Irving Jensen's diagram below to enlarge - Note that the SHADED areas refer to Jesus' Ministry in the Gospel of Mark. Note on the left side of the diagram the UNSHADED area which depicts a period of Jesus' ministry lasting about 12 months and described only in the Gospel of John. John 2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem NET John 2:13 Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem. GNT John 2:13 Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς. NLT John 2:13 It was nearly time for the Jewish Passover celebration, so Jesus went to Jerusalem. KJV John 2:13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, ESV John 2:13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. NIV John 2:13 When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. ASV John 2:13 And the passover of the Jews was at hand, and Jesus went up to Jerusalem. CSB John 2:13 The Jewish Passover was near, so Jesus went up to Jerusalem. NKJ John 2:13 Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem. NRS John 2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem. YLT John 2:13 And the passover of the Jews was nigh, and Jesus went up to Jerusalem, NAB John 2:13 Since the Passover of the Jews was near, Jesus went up to Jerusalem. NJB John 2:13 When the time of the Jewish Passover was near Jesus went up to Jerusalem, GWN John 2:13 The Jewish Passover was near, so Jesus went to Jerusalem. BBE John 2:13 The time of the Passover of the Jews was near and Jesus went up to Jerusalem. Passover: John 2:23 5:1 6:4 11:55 Ex 12:6-14 Nu 28:16-25 De 16:1-8,16 Lu 2:41 John 2 Resources - Multiple Sermons and Commentaries BEGINNING OF JESUS' EARLY JUDEAN MINISTRY See Jensen's diagram above for his placement of Jesus' Early Judean Ministry. Even the first sign at Cana was restricted to a small group of people, but now Jesus' public ministry begins to gather momentum beginning "first The Cleansing of the Temple with its Further Effect, Jn 2:12–25; secondly, The Conversation with Nicodemus, Jn 3:1–21; thirdly, Jesus in Judea and the Last Testimony of the Baptist, Jn 3:22–36; fourthly, Jesus in Samaria, Jn 4:1–42; fifthly, Jesus in Galilee, Jn 4:43–54." (Lenski BORROW The Interpretation of St. John's Gospel) John MacArthur summarizes this last section of John chapter 2 observing that John "highlighted 3 attributes of Jesus that confirm His deity: (1) His passion for reverence (Jn 2:13-17); (2) His power of resurrection (Jn 2:18-22); and (3) His perception of reality (Jn 3:23-25). (Study Bible) John

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MacArthur points out that "As John recorded this cleansing of the temple at the outset of Jesus’ ministry, the Synoptic Gospels record a temple cleansing at the end of Jesus’ ministry during His passion week (Matt. 21:12–17; Mark 11:15–18; Luke 19:45, 46+). The historical circumstances and literary contexts of the two temple cleansings differ so widely that attempts to equate the two are unsuccessful. Furthermore, that two cleansings occurred is entirely consistent with the overall context of Jesus’ ministry, for the Jewish nation as a whole never recognized Jesus’ authority as Messiah (Matt. 23:37–39). Instead, they rejected His message as well as His person, making such repeated cleansing of the temple highly probable (as well as necessary)." (One Perfect Life) Bob

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MacArthur - The Feast of Passover commemorated Israel’s deliverance from bondage in Egypt—when the Lord killed, by His death angel, the firstborn of the Egyptians but passed over the houses of the Israelites (Ex. 12:23–27). It was celebrated annually on the fourteenth day of Nisan (March/April). On that day, between 3:00 and 6:00 P.M., lambs were slaughtered and the Passover meal eaten. In obedience to Exodus 23:14–17, Jesus went up to Jerusalem to observe both the Passover and the Feast of Unleavened Bread which immediately followed (cf. Ezek. 45:21; Luke 22:1; Acts 12:3–4). This is the first of three Passovers mentioned in John’s gospel (cf. 6:4; 11:55). (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) Related Resource: What is Passover? John 2:14 And He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables NET John 2:14 He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables. GNT John 2:14 καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, NLT John 2:14 In the Temple area he saw merchants selling cattle, sheep, and doves for sacrifices; he also saw dealers at tables exchanging foreign money. KJV John 2:14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: ESV John 2:14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. NIV John 2:14 In the temple courts he found men selling cattle, sheep and doves, and others sitting at tables exchanging money. ASV John 2:14 And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: CSB John 2:14 In the temple complex He found people selling oxen, sheep, and doves, and He also found the money changers sitting there. NKJ John 2:14 And He found in the temple those who sold oxen and sheep and doves, and the moneychangers doing business. NRS John 2:14 In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. YLT John 2:14 and he found in the temple those selling oxen, and sheep, and doves, and the money-changers sitting, NAB John 2:14 He found in the temple area those who sold oxen, sheep, and doves, as well as the money-changers seated there. NJB John 2:14 and in the Temple he found people selling cattle and sheep and doves, and the money changers sitting there. GWN John 2:14 He found those who were selling cattle, sheep, and pigeons in the temple courtyard. He also found moneychangers sitting there. BBE John 2:14 And there in the Temple he saw men trading in oxen and sheep and doves, and he saw the changers of money in their seats: De 14:23-26 Mt 21:12 Mk 11:15 Lu 19:45,46 Herod's Temple - Court of the Gentiles Click to enlarge - see bottom right for note on Court of Gentiles JESUS IN THE COURT OF THE GENTILES And He found in the temple - Found (heurisko) over means to find after searching, but Jesus did not have to search long to find the Jews profaning the Court of the Gentiles, which in itself a bit ironic as Jews considered Gentiles as in essence profane! In the diagram above, Jesus would have walked up the steps into the enclosed area and then through the partition marking off the Court of the Gentiles but not in the Temple proper (the naos). The sight He beheld appalled Him and insighted holy outrage. The sacred building had been turned into a secular bazaar. Holy praise would have drowned out by noise of the animals and men bartering over prices.

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MacArthur - What had begun as a service to the worshipers had, under the corrupt rule of the chief priests, degenerated into exploitation and usury. Religion had become external, crass, and materialistic; the temple of God had become a “robbers’ den” (Matt. 21:13). (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) Selling (4453) (poleo) means to exchange, barter, sell, deal, trade in merchandise. Louw-Nida - "to dispose of property or provide services in exchange for money or other valuable considerations." Gilbrant - is used in various ways in the New Testament. In the Gospel of John it refers to the businesses affected by Jesus’ cleansing of the temple (John 2:14,16). In Acts it refers to the proceeds from the sale of property used for communal needs of the early Christians (Acts 4:34,37+; 5:1). Paul used it in his instructions concerning meat sold in heathen markets (1 Corinthians 10:25). In the Apocalypse it refers to the economic controls over buying and selling during the reign of the Antichrist (Revelation 13:17). Poleo - 21x in 20v - Matt. 10:29; Matt. 13:44; Matt. 19:21; Matt. 21:12; Matt. 25:9; Mk. 10:21; Mk. 11:15; Lk. 12:6+; Lk. 12:33+; Lk. 17:28+; Lk. 18:22+; Lk. 19:45+; Lk. 22:36+; Jn. 2:14; Jn. 2:16; Acts 4:34+; Acts 4:37+; Acts 5:1+; 1 Co. 10:25; Rev. 13:17 Money changers (hapax legomenon)(2773) (kermatistes from kermatízō to divide into smaller money, which is from kérma = coin, akin to keiro = to cut short) which Vine says means "to cut into small pieces, to make small change." It is one who exchanges one type of currency for another. Louw-Nida - one who exchanges currency, either in terms of different types of currency or different values of the same currency. Only use in Scripture. Gilbrant - This noun is not found in classical literature nor in the Septuagint. However, the verb kermatizō does occur in classical writings and implies the “making of change” or “exchanging large coins for smaller.” The only New Testament usage of kermatistēs is in John 2:14 where it refers to “changers of money.” Money changers regularly conducted business in the temple vicinity or courtyard, enabling worshipers to buy animals for sacrifice or to pay the temple tax. (Complete Biblical Library Greek-English Dictionary)

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MacArthur comments that "He was the loyal Son purging His Father’s house of its impure worship (an action that prefigures what He will again do at His second coming [Mal. 3:1–3+; cf. Zech. 14:20–21+]). Robert Hawker rightly observed, ‘Oh! the forbearance of our adorable Lord, when driving those buyers and sellers from the temple, that he drove them not into hell’!

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MacArthur points out that "Their demand for a sign, however, was foolish; the messianic act of single-handedly cleansing the temple was itself a clear sign that God had a message for them. In their hard-hearted unbelief, the Jewish leaders repeatedly asked for such signs, yet they never accepted the ones they were given. As John later wrote, “But though He had performed so many signs before them, yet they were not believing in Him” (John 12:37)" (See John 1-11 MacArthur New Testament Commentary - scroll up and down for more text) D A Carson has an interesting comment that "A sign that would satisfy them, presumably some sort of miraculous display performed on demand, would have signalled the domestication of God. That sort of ‘God’ does powerful stunts to maintain allegiance, and that kind of allegiance is not worth having. Indeed, if the authorities had eyes to see, the cleansing of the temple was already a ‘sign’ they should have thought through and deciphered in terms of Old Testament Scripture." (BORROW The Gospel according to John) The Jewish crowd ask a similar question in John 6... “What then do You do for a sign, so that we may see, and believe You? What work do You perform? (John 6:30+) Comment: What were they called? Disciples (Jn 6:60+). And did they believe? Absolutely not. In fact they departed! (John 6:64, 65, 66+). And in Matthew we read a similar question from the religious hierarchy Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” 39 But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; 40 for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth. 41 “The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. 42 “The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here. (Mt 12:38-42+, cf Mt 16:1-4+ Mk 8:11, 12+ Lu 11:29-32+) Even some 20+ years later (about 55 AD) Paul spoke of the desire of Jews seeking signs rather than seeking the Savior... For indeed Jews ask for signs, and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness (1 Cor 1:22-23+) THOUGHT - Have you ever witnessed to someone and they said something like "If I could see a sign, then I would believe." No they would not. That is the specious smokescreen for they know you cannot wave a magic wand and produce a sign, so they feel they have effectively deflected your presentation of the Gospel. In truth, they have not, because you have done exactly what Paul would have done -- you have preached Christ crucified and resurrected ("the sign of Jonah") and clearly explained to them that might have eternal life if they only believe. You have given them a "sign." But the truth is that they don't want a sign that points to the Savior! And yet the "day of grace" remains open to them and they might later give up seeking a sign and accept the Savior. Isaiah 55:11 "So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it." As

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MacArthur adds that "Throughout his gospel, John generally uses the singular Scripture to refer to a specific passage (cf. Jn 7:38, 42; 10:35; 13:18; 19:24, 28, 36–37); if that is the case here, he is probably referring to Psalm 16:8–11 (cf. Acts 2:25–28; 13:35). He may, however, be making a general reference (cf. Jn 20:9) to the Old Testament prophecies regarding Christ’s death and resurrection (cf. Luke 24:27+, Lk 24:44–47+). (MNTC-Jn) Morris on believed the Scriptures - Note the superior category of faith (THE BIBLE) of the disciples to that of the "many" (John 2:23) who believed "when they saw the miracles," (John 2:23) but soon fell away. The disciples did not believe because of the miracles but because of the Scriptures and Jesus' words. It is far better to place one's faith in God's Word than in signs and wonders. (Defender's Study Bible) Believed (4100) see notes on pisteuo Scriptures (1124)(graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses refer to the Old Testament writings, in a general sense of the whole collection when the plural (= Scriptures - Matt. 21:42; 22:29; 26:54; Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Rom. 15:4; 2Pe 3:16) is used and other times of a particular passage when the singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn. 13:18; 19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way that quoting Scripture is understood to be the same as quoting God! Word (3056)(logos from légō = speak with words; English = logic) means something said and describes a communication whereby the mind finds expression in words. In the Greek mind and as used by secular and philosophical Greek writers, lógos did not mean merely the name of an object but was an expression of the thought behind that object's name. Let me illustrate this somewhat subtle nuance in the meaning of lógos with an example from the Septuagint (LXX) (Greek of the Hebrew OT) in which lógos is used in the well known phrase the Ten Commandments. The Septuagint translates this phrase using the word lógos as “the ten (deka) words (logoi)” (Ex 34:28), this phrase giving us the familiar term Decalogue. Clearly each of the "Ten Commandments" is not just words but words which express a thought or concept behind those words. This then is the essence of the meaning of lógos and so it should not be surprising that depending on the context lógos is translated with words such as "saying, instruction, message, news, preaching, question, statement, teaching, etc". This understanding of lógos also helps understand John's repeated usage of this Greek word as a synonym for the second Person of the Godhead, the Lord Jesus Christ (see discussion below). See discussion of "The Logos" (Jesus Christ) in John 1:14. RESURRECTION - For believers, the Resurrection places a confirming stamp on Jesus’ life and words. It is not just one of many miracles of Jesus. Instead, it is the key to understanding God’s plan; it is the central, foundational fact of Christianity. As Paul put it, “If Christ has not been raised, our preaching is useless and so is your faith” (1 Corinthians 15:14 NIV). Whenever we are troubled about what Jesus said or did, it usually indicates that we have drifted from our understanding of his resurrection. With the Resurrection settled, the rest of the record seems possible; but doubting the Resurrection makes the rest improbable. Do you accept his credentials as the risen Lord? (LAC) EXCURSUS ON SAVING VERSUS SPURIOUS BELIEF John Piper has some very important comments on John 2:22-23 John’s Task: Belief in Jesus - In John 1:12, John says, “To all who did receive him, who believed in his name, he gave the right to become children of God.” After the miracle of turning water into wine at the wedding in Cana, John says, “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him” (John 2:11). Then after he drove the moneychangers out of the Temple and said, “Destroy this temple, and in three days I will raise it up,” John comments, “His disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” (John 2:22). So John is on task. He is writing with a view to helping people see the glory of the Son of God, experience his grace, and believe on him as the Son of God and supreme treasure of their lives and have eternal life. Some Belief Is Not Saving - In view of this, John 2:23–25 has an unsettling effect. What it says, in essence, is that Jesus knows what is in every heart, and so he can see when someone believes in a way that is not really believing. In other words, Jesus’ ability to know every heart perfectly leads to the unsettling truth that some belief is not the kind of belief that obtains fellowship with Jesus and eternal life. Some belief is not saving belief. So there are two things to focus on here. First is the glory of the omniscience of Jesus. And the second is the discovery that there is a kind of faith in Jesus that he does not approve and does not accept. Faith That Jesus Doesn’t Accept - We said there are two things we should focus on in this today’s text: The first is the glory of the omniscience of Jesus. Now the second is the discovery that there is a kind of faith in Jesus that he does not approve. This is the implication of his omniscience that John focuses on. He draws out the implication that when Jesus looks into the heart of those who believed, he sees something other than the kind of faith that makes you a child of God. Remember John 1:12 says, “To all who did receive him, who believed in his name, he gave the right to become children of God” (John 1:12). And here in John 2:23 it says, “Many believed in his name when they saw the signs that he was doing.” It seems Jesus should be thrilled. But he’s not. John 2:24 says, “But Jesus on his part did not entrust himself to them, because he knew all people.” This is not the way he treats His own sheep whom He calls by name, His own disciples. When Jesus withholds Himself from them, He is saying that they are not believing in a saving way. They are not the children of God. They are not doing John 1:12. Whatever their faith is, Jesus does not approve. Not All That Looks Like Faith Is Really Faith - John is still on task here. The aim of his book is “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31). So it’s crucial that John clarify that not all that looks like faith is really faith. It is unsettling. But that’s the way life is. Better to have Jesus point this out, and help us come to terms with it, than discover it on our own when it may be too late. What’s wrong with their faith? Are there clues here? Yes, there are. The first clue is the reference to signs and what Jesus says about this elsewhere. And the second clue is that this incident is mentioned as an introduction to the story of Nicodemus that comes next. Nicodemus is probably supposed to represent the people (of John 2:23) who believe in one sense but not in the way Jesus approves. The Faith of Nicodemus - Take the clue of Nicodemus first. Remember chapter divisions are added later. Don’t pay much attention to them. John 2:25 ends, “For [Jesus] himself knew what was in man.” And the next verses say, “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him’” (John 2:25–3:2). I think this is the kind of faith Jesus sees in the people: “We know that you are a teacher come from God, for no one can do these signs that you do unless God is with him” (Jn 3:2). This is a great statement of faith. It’s what some pious Jews believe about Jesus. It’s what Muslims believe. It is a very high view of Jesus. He is “from God.” God is “with him.” What he does are “signs” of God’s power in him. This is significant faith. Signs Meant to Point to Jesus - But it is not saving faith. Nicodemus was not born again. That is the point of John 3:1–8. Nicodemus, with all his faith, needed to be born again. Nicodemus had no spiritual life. What he had seen was entirely natural, not spiritual. He was still spiritually blind. He did not see through the signs to the glory of the only Son of God. He only saw the signs, and they were so impressive that the natural mind drew the conclusion they must involve God. Notice the reference to signs in John 2:23—this is now the second clue about what’s wrong with the faith of John 2:23—“Many believed in his name when they saw the signs that he was doing.” They believed when they saw the signs. Signs were meant to point people to the true Son of God and what he stood for. But many saw the signs and did not see what they stood for. (For complete discussion please see Dr Piper's message He Knew What Was in Man) Zane C. Hodges wrote an article entitled “Untrustworthy Believers—John 2:23–25, ” Bibliotheca Sacra 135:538 (April-June 1978):139-52 and argued that these Jews in John 2 were genuine believers who “were not ready for fuller disclosures from the One they had just trusted” (p148)." Comment: Be a Berean! Acts 17:11+- Even the title of Hodge's article strikes me as a theological "oxymoron" so to speak! Clearly Hodges belief is diametrically opposite to that of most conservative evangelical scholars. Only one teaching can be correct. And only one teaching results in eternal salvation. These issues have eternal consequences. See that no one takes you captive through specious reasoning (cf Col 2:8-9+), instead of letting the plain sense of God's Word mean what He says! Compare the sobering words of our Lord Jesus Christ - Mt 7:21+, Mt 7:22, 23+) (See The Unusual Teachings of Zane Hodges, The Teachings of Zane Hodges, Joseph Dillow, Robert Wilkin; The Teachings of Zane Hodges, Joseph Dillow, Robert Wilkin; Refutation of Teachings of Zane Hodges and Joseph Dillow) Thomas Constable who was also a professor at Dallas Theological Seminary (where Zane Hodges was professor) disagrees with Hodges writing Jesus did many signs (significant miracles) while He was in Jerusalem this time. These were probably healings and perhaps exorcisms. The Synoptics record that Jesus ministered this way virtually wherever He went. Consequently many people believed on Him. As we have seen in the Synoptics, this does not mean they they placed saving faith in Him as the Son of God, however. Often the people who observed His miracles concluded that He was a prophet, but they were not always willing to acknowledge Him as deity. (Bolding added) (Notes on the Bible) And even another professor from Dallas Theological Seminary held an interpretation diametrically opposite to that of Hodges. Here is the comment by Edwin Blum on John 2:23-25 in the Bible Knowledge Commentary (scroll up and down for more text).... They believed in His name, that is, they trusted in Him. This was not necessarily saving faith as the next verse (John 2:24) implies. They believed He was a great Healer, but not necessarily a great Savior from sin. Jesus knew that a temporary excitement or a faith based on signs was not sufficient. Many of the early followers later turned back when He did not take up the role of a political king (cf. John 6:15, 60, 66). Below are a number of expositors that interpret this section as belief that does not result in salvation or as Warren Wiersbe calls them "unsaved believers!" (Bible Exposition Commentary - New Testament ) It seems clear that Zane Hodges propagated a false and dangerous teaching! Adam

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MacArthur - Though they believed in Jesus, Jesus did not believe in them; He had no faith in their faith. Jesus “regarded all belief in Him as superficial which does not have as its most essential elements the consciousness of the need for forgiveness and the conviction that He alone is the Mediator of that forgiveness” (R. V. G. Tasker, The Gospel According to St. John, The Tyndale New Testament Commentaries [Grand Rapids: Eerdmans, 1975], 65)....Like the seed that fell on rocky and thorny ground, those who possess such faith hear the Word, and initially receive it with joy (Mt 13:20+). But because their hearts are never truly changed, they fall away when affliction comes (Mt 13:21), or when worldly riches beckon (Mt 13:22). (See context in The MacArthur New Testament Commentary)

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MacArthur writes: "John based these two phrases (believed in Jn 2:23 and entrusting in Jn 2:24) on the same Greek verb for "believe (pisteuo)." This verse subtly reveals the true nature of belief from a biblical standpoint. Because of what they knew of Jesus from His miraculous signs many came to believe in Him. However, Jesus made it His habit not to wholeheartedly "entrust" or "commit" Himself to them because He knew their hearts. Jn 2:24 indicates that Jesus looked for genuine conversion rather than enthusiasm for the spectacular. The latter verse also leaves a subtle doubt as to the genuineness of the conversion of some (cp Jn 8:31, 32+). This emphatic contrast between Jn 2:23, 24 in terms of type of trust, therefore, reveals that "belief into His name" involved much more than intellectual assent. It called for whole-hearted commitment of one’s life as Jesus’ disciple (cf. Mt 10:37; Mt 16:24-26)." (Borrow The MacArthur Study Bible) (Bolding added) Warren