João 2
R.C.H. Lenski · Citado em PreceptAustin
João 2
Lenski says the glory or "doxa is the sum of the divine attributes or any one of these, shining forth to the eyes and the hearts of men." (BORROW The Interpretation of St. John's Gospel) As discussed below only some present at the wedding saw His glory. Notice that this passage says the purpose of the sign was to manifest Jesus' glory. In other words this miracle of creation would have been clear evidence of Jesus' power and authority (water in pots becoming wine in pots). The idea of glory is majesty, etc, but it is also that which gives a proper opinion of someone, in this context giving those who witnessed the miracle, a sign that Jesus was not a mere man, but that He was God incarnate, God in the flesh. Charles Ryrie says that the glory of God "is the manifestation of any or all of His attributes. In other words, it is the displaying of God to the world. Thus, things which glorify God are things which show the characteristics of His being to the world." And so this miracle gave a proper opinion of His attributes including His power and authority over Creation. What is interesting is that most of the people at the wedding were ignorant of Jesus' miracle and so they would not have seen His glory. On the other hand, everyone who reads this story today knows exactly Who performed the sign (miracle) and so in that sense we have seen His glory (see Ramsey's comment below). (BORROW Ryrie Study Bible) Ramsey adds "No one else is said to have seen Jesus’ glory and believed—not the banquet master or the bridegroom, not Jesus’ mother who seemed to know what was coming, nor even the servants who knew where the wine came from (Jn 2:9)—only a handful of disciples watching from the sidelines. They are outsiders to the miracle, yet the revelation it brings is for them and them alone, not for those who actually participated in the miracle. Similarly we the readers of the Gospel are outsiders even to the telling of the miracle, yet the story invites us to see Jesus’ glory through the disciples’ eyes (compare Jn 1:14) and with them believe (see Jn 20:30–31)." (Ibid) Kostenberger - It surely is significant that this revelation of God’s glory in Jesus consists not in a spectacular display of power, but in a quiet, behind-the-scenes work that remained largely unnoticed and impacted only a select few. (BECNT-Jn) Leon Morris on manifested (phaneroo) His glory (doxa) - John tells us further that Jesus “revealed his glory” (for “glory” see Jn 1:14). This is very important for the Evangelist. His declared intention in writing his Gospel is to show that “Jesus is the Christ” (Jn 20:31). This involves the clear recognition that he is fully man, it is true, but it also involves bringing out the truth that he is more. Throughout the first chapter he has shown us both aspects. Jesus is the Logos who was with God and was God. He is also the “Teacher” to whom Andrew and his friend came (Jn 1:38). Neither aspect should be overlooked. So now he tells us that the “sign” he has described displayed the glory of Jesus. This might be hidden from the casual observer. Indeed, John says nothing at all of the effect of the “sign” on the master of the banquet or on the guests generally or on the servants who certainly knew what had happened. But his disciples saw “his glory” and they “put their faith in him” (Rieu: “his disciples’ faith in him was fixed”). The glory of the Messiah was revealed to some and hidden from others. (BORROW The Gospel according to John) Thomas
João 2
Lenski - The aorist (believed) states the fact: they rested their confidence in him as the Messiah and did this in consequence of the sign here wrought. Following their original acceptance and faith, as recounted in the previous chapter, ἐπίστευσαν here implies an increase of faith. It was, indeed, faith in the true sense of the word and yet it was only initial, needing more revelation and strength for its full development. (BORROW The Interpretation of St. John's Gospel) Vincent on believed (pisteuo) in - "Lit., believed into (eis). Westcott most aptly says that it conveys the idea of “the absolute transference of trust from one’s self to another....To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one’s self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Saviour, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life." (John 2 Greek Word Studies) Kostenberger on His disciples believed (pisteuo) in Him - Jesus’ first followers (THE 6 DISCIPLES WITH HIM AT THE WEDDING) continue to show early signs of receptivity to Jesus’ self-revelation (see Jn 1:35–51), in contrast to the following responses of the Jewish leaders (Jn 2:18, 20) and the people of Jerusalem (Jn 2:23–25), including Nicodemus (see Jn 3:1–15). Perhaps significantly, there is no mention of the impact that the sign had on the master of the banquet, the servants, and the bridegroom, or even Jesus’ mother. Though benefiting from Jesus’ physical provision, the wedding guests were untouched by Jesus’ messianic self-revelation (HIS GLORY) (BECNT-Jn) John Phillips on believed (pisteuo) in - The phrase, "believe on," (pisteuo eis) is characteristic of John and is found only once in the synoptic gospels (Matthew 18:6 and its parallel, Mark 9:42) and only occasionally in Paul's writings (Ro 10:14; Galatians 2:16; Philippians 1:29). The essential thought behind the phrase is that of unreserved transfer of trust from oneself to someone else." (BORROW Exploring the Gospels. John)
João 2
Lenski comments "The stern and holy Christ, the indignant, mighty Messiah, the Messenger of the Covenant (Mal 3:1+) of Whom it is written: “He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness,” (Mal 3:3+) is not agreeable to those who want only a soft and sweet Christ. But John’s record here. But John’s record here, and that of the second cleansing of the Temple (Matt. 21:12ff, Mk 11:15-17+, Lk 19:45-46+), portray the fiery zeal of Jesus which came with such sudden and tremendous effectiveness that before this unknown man, who had no further authority than his own person and word, this crowd of traders and changers, who thought they were fully within their rights when conducting their business in the Temple court, fled pell-mell like a lot of naughty boys.. (BORROW The Interpretation of St. John's Gospel) Ryrie - Christ was jealous for the holiness of God's house. The offense of the money changers was in their defiling it. (BORROW Ryrie Study Bible) THOUGHT - Where is God's Temple today beloved? It is YOU! YOUR BODY (1 Cor 6:19-20+) ! This begs the question "Are you consumed with zeal for the holiness of His Temple, your body?" Beloved, men (and women) are falling like flies (to use an old expression) into the depraved depths of internet pornography! I know it is a struggle, but we have the Holy Spirit in our temple. Paul made the clear distinction "if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live." (Ro 8:13+) So enabled by the Holy Spirit and the Holy Word we can resist and flee from temptation and HE WILL WIN THE BATTLE! Do not be deceived beloved brethren, God is not mocked! ( Gal 6:7-8+) See a great "antidote" for that sin which so easily entangles you (Heb 12:1+) - Expulsive Power of a New Affection. See this article if you do not agree with great, grave danger of internet pornography - Why Pornography is the Greatest Threat to Today's Church. Read this long list of incredible statistics on internet pornography to help understand the gravity of the situation - Christians and Online Porn Archives - Enough Is Enough. Disciples (3101) see note on mathetes Remembered (3403)(mimnesko means to bring to mind or think of again. It means to keep in mind for attention or consideration. Most of the NT uses convey this sense of recalling information from memory. NT uses - Matt. 5:23; Matt. 26:75; Matt. 27:63; Lk. 1:54; Lk. 1:72; Lk. 16:25; Lk. 23:42; Lk. 24:6; Lk. 24:8; Jn. 2:17; Jn. 2:22; Jn. 12:16; Acts 10:31; Acts 11:16; 1 Co. 11:2; 2 Tim. 1:4; Heb. 2:6; Heb. 8:12; Heb. 10:17; Heb. 13:3; 2 Pet. 3:2; Jude 1:17; Rev. 16:19 John 12:16 These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. Luke 24:8+ And they (THE WOMEN) remembered His words (Lk 24:6,7+), 9 and returned from the tomb and reported all these things to the eleven and to all the rest. Written (1125)(grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. Other uses in John all referring to fulfilled prophecy except Jn 19:20 - Jn. 2:17; Jn. 6:31; Jn. 6:45; Jn. 10:34; Jn. 12:14; Jn. 19:19; Jn. 19:20; Zeal (jealousy) (2205)(zelos from zeo = to be hot, to boil [from sound of bubbling water], figuratively = fervent; cognates = zeloo; zelotes) was originally a good word which described fervour in advancing a cause or in rendering service. Zelos for example gives us our English word zeal (zealous - filled with intense enthusiasm) which is generally a "good" word which describes eagerness, earnestness, enthusiastic devotion, single-minded allegiance, undivided heart [play Single Heart, Single Mind, Mine Eyes Forward all the Time], fervency, eager desire or ardent interest in pursuit of something, but it can take on a negative connotation when it describes a reaction which borders on extreme or fanatical. Zelos is used in a number of contexts to describe an intense positive interest in something, such as godly jealousy, active enthusiasm or zeal, (eg, John 2:17, 2Cor 7:7, 11, 9:2, 11:2).