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Thomas Constable · Citado em PreceptAustin

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Constable adds an interesting historical note that regarding running out of wine - The loss would not only have been social disgrace, however, but also financial since grooms had a legal responsibility in that culture to provide a suitable feast for their guests."Our bridegroom stood to lose financially-say, up to about half the value of the presents Jesus and his party ought to have brought." (Notes on the Bible) Mary the mother of Jesus appears only twice in the fourth Gospel -- here and at the cross (Jn 19:25ff.). Jesus' response to Mary's request was not disrespectful or a refusal. Christ uses this same term to address other women (Jn 4:21; 20:13; Matt. 15:28; Luke 13:12). His question seeks to lead one to see the connection between the revelation of His glory and the sign-miracle He was about to do. Nelson's NKJV Study Bible. - Hospitality in the east was a sacred duty. A wedding feast often lasted for a week. To run out of wine at such an important event would have been humiliating for the bride and groom. The family of Jesus was not wealthy, and it is likely their relatives and acquaintances were not either. This may have been a “low-budget” wedding feast. (BORROW NKJV Study Bible) Wine was important for celebrating and being merry as one should be at a wedding Ps 104:15 And wine which makes man’s heart glad, So that he may make his face glisten with oil, And food which sustains man’s heart. Ecclesiastes 10:19 Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything. John

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Constable - She did not understand what He would do or when, but she had confidence in His compassion and ability. She demonstrated admirable submission and faith toward Jesus. She allowed Jesus to take charge and solve the problem, and she pointed others to Jesus, not to herself. Previously she had approached Jesus as His mother and had received a mild rebuke. Now she approached Him as her Lord and shortly received satisfaction (cf. Matt. 15:21-28). In this she provides an excellent example for us." (Notes on the Bible) Servants (1249)(diakonos) refers generally of a person who renders helpful service, one who gets something done. Here the word means something like a waiter. Note it is not the word doulos indicating these were not slaves. Brian Bell - Whatever He says to you, do it! - 1. Moms, what a great life-motto for your children. 2. But it really is a great life-motto for ALL of us! a) Our obedience is to be Entire - Whatever He says, speaks of scope & range. b) Our obedience is to be Exclusive - Whatever He says, to the exclusion of all others, if they differ from Him. c) Our obedience is to be Specific - Whatever He says to you, do it. Not just something like it, or something part-way, or something supposedly equivalent… but IT! 1 3. Let whatever He says to you, do it be our governing-motto for: your choice in your career; love; dating; marriage. Enology Mary's Words in the Bible John 2:3 "They have no wine left." John 2:5 His mother *said to the servants, “Whatever He says to you, do it.” Luke 1:34+ Mary said to the angel, “How can this be, since I am a virgin?” Luke 1:38+ Mary said to the angel, “How can this be, since I am a virgin?”... And Mary said, “Behold, the bondslave of the Lord; may it be done to me according to your word.” And the angel departed from her. Luke 1:46-55+ And Mary said: “My soul exalts the Lord, 47And my spirit has rejoiced in God my Savior. 48“For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. 49“For the Mighty One has done great things for me; And holy is His name. 50“AND HIS MERCY IS UPON GENERATION AFTER GENERATION TOWARD THOSE WHO FEAR HIM. 51“He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. 52“He has brought down rulers from their thrones, And has exalted those who were humble. 53“HE HAS FILLED THE HUNGRY WITH GOOD THINGS; And sent away the rich empty-handed. 54“He has given help to Israel His servant, In remembrance of His mercy, 55As He spoke to our fathers, To Abraham and his descendants forever.” Luke 2:48+ When they saw Him, they were astonished; and His mother said to Him, “Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You.” F B

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Constable adds that "Stone pots did not absorb moisture and uncleanness as earthenware vessels did, so they were better containers for water used in ceremonial washings. " (Notes on the Bible) Blum comments that "The contrast between the old order and the new way is evident (cf. John 4:13+; Jn 7:38-39+). (See Bible Knowledge Commentary scroll up and down for more pages) John

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Constable - The Jews washed before eating to cleanse themselves from the defilement of contact with Gentiles and other ritually defiling things more than from germs. (ED: The Jews were not so much "germophobic" as they were "Gentile-phobic.") (Notes on the Bible) Rod Mattoon - Water was used to cleanse dirty, dusty, or muddy feet and hands before meals and between each course of the meals. Even today, in every Moslem mosque, the worshiper, before his devotions, is expected to inhale water through his nostril into his throat and spit the water out of his mouth three times. The hands and feet are washed three times in a washroom. (Ibid) Containing twenty or thirty gallons (metretes) each - "holding two or three metretes" (about 75 to 115 liters). This would produce a large amount of wine (120 to 180 gallons) was more than enough to last for the rest of the celebration. It is interesting that Jesus used something that the Jews used for their ritual practice and transformed it into a miracle. With the caveat that one has to be cautious in invoking symbolism, Jesus' act of using the waterpots to make the best wine might suggest out with the old and in with new covenant. John

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Constable - Most commentators assumed that when the servants had filled the pots to the brim the water in them became wine. The servants then drew the wine out of the pots and served it to the headwaiter. A few writers noted that the verb “draw” (Gr. antleo, Jn 2:8) usually describes drawing water from a well. This led some of them to conclude a different scenario. Perhaps the servants filled the pots from a well and then continued drawing water out of the well that they served to the headwaiter. This explanation seems unnatural to me. Most commentators saw the significance of what they understood to have happened as follows. Jesus’ disciples as well as the servants, and presumably Mary, knew that water had gone into the pots but that wine had come out. The only thing that accounted for the change was Jesus’ instructions. They realized that Jesus had the supernatural power to change water into wine. This miracle thus fortified their faith in Him (Jn 2:11). Advocates of the view that the water the servants presented to the headwaiter came from the well see the same significance and more. “Up to this time the servants had drawn water to fill the vessels used for ceremonial washing; now they are to draw for the feast that symbolizes the messianic banquet. Filling jars with such large capacity to the brim then indicates that the time for ceremonial purification is completely fulfilled; the new order, symbolized by the wine, could not be drawn from jars so intimately connected with merely ceremonial purification.” (ED: SOUNDS LIKE SPIRITUALIZING TO ME! NOT ACCURATE INTERPRETATION!) I believe it is somewhat tenuous to build this interpretation on the usual meaning of antleo. Its essential meaning is “to draw” even though this word usually refers to drawing water from a well or spring (Gen. 24:13, 20; Exod. 2:16, 19; Isa. 12:3; John 4:7, 15). In classical Greek it describes drawing water out of a ship’s bilge. Furthermore the symbolic interpretation that accompanies this view is questionable. There is nothing in the text that indicates that John intended his readers to see this miracle as teaching the termination of the old Mosaic order and the commencement of a new order. Jesus’ ministry certainly accomplished that, but there is no other evidence that this was a lesson that John was communicating to his readers here. Perhaps Jesus ordered the pots filled to the brim simply so there would be enough wine for everyone. (Notes on the Bible) The Servants Knew [Jesus'] mother said to the servants, "Whatever He says to you, do it." —John 2:5 Today's Scripture: John 2:1-11 Few weddings are matters of life and death, but they often feel that way to the people involved. After giving three daughters in marriage, I can appreciate the concern parents have over proper arrangements for their guests. So whenever I read about the wedding in Cana in John 2:1-11, I find myself smiling at every turn. Although the events strike me as lighthearted, Jesus’ miracle of turning water into wine had the serious purpose of revealing Himself as the Son of God to His disciples. Many people may have seen the large stone jars being filled with water. But it was the servants, who had poured every gallon, to whom the Lord said, “Draw some out now, and take it to the master of the feast” (v.8). The Bible says simply, “And they took it.” Their unhesitating obedience is a model for us in our daily God-given tasks. The master praised the bridegroom, saying, “You have kept the good wine until now!” He didn’t know its origin (v.10), “but the servants who had drawn the water knew” (v.9). I can always count on God, my heavenly Father, For He changes not; He always is the same— Yesterday, today, forever, He is faithful, And I know He loves me, praise His holy name. —Felten God's great power deserves our grateful praise. John 2:10 and said to him, "Every man serves the good wine first, and when the people have drunk freely, then he serves the poorer wine; but you have kept the good wine until now. NET John 2:10 and said to him, "Everyone serves the good wine first, and then the cheaper wine when the guests are drunk. You have kept the good wine until now!" GNT John 2:10 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. NLT John 2:10 "A host always serves the best wine first," he said. "Then, when everyone has had a lot to drink, he brings out the less expensive wine. But you have kept the best until now!" KJV John 2:10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. ESV John 2:10 and said to him, "Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now." NIV John 2:10 and said, "Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now." ASV John 2:10 and saith unto him, Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now. CSB John 2:10 and told him, "Everyone sets out the fine wine first, then, after people have drunk freely, the inferior. But you have kept the fine wine until now." NKJ John 2:10 And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!" NRS John 2:10 and said to him, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now." YLT John 2:10 and saith to him, 'Every man, at first, the good wine doth set forth; and when they may have drunk freely, then the inferior; thou didst keep the good wine till now.' NAB John 2:10 and said to him, "Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now." NJB John 2:10 and said, 'Everyone serves good wine first and the worse wine when the guests are well wined; but you have kept the best wine till now.' GWN John 2:10 and said to him, "Everyone serves the best wine first. When people are drunk, the host serves cheap wine. But you have saved the best wine for now." BBE John 2:10 And said to him, Every man first puts out his best wine and when all have had enough he puts out what is not so good; but you have kept the good wine till now. when the people have drunk freely: Ge 43:34 Song 5:1 but you have kept the good wine until now: Ps 104:15 Pr 9:1-6,16-18 Lu 16:25 Rev 7:16,17 John 2 Resources - Multiple Sermons and Commentaries KEEPING THE BEST FOR LAST As Ryrie says "Similarly, God's best, His Son, had now come!" At last! (BORROW Ryrie Study Bible) And said to him, "Every man serves the good (kalos) wine first, and when the people have drunk freely (methuo) - Diluted wine was a common beverage with meals in the culture of that day. It had to be diluted because in the hot climate even newly made wine would quickly ferment and imbibing it would quickly produce a drunken state (cf comments of the Spirit filled believers in Acts 2:4,13+). So the practice was common to dilute wine with water (from 1/3 to 1/10 wine to water). Not only that, but wine mixed with water was a way to assure purer water (there were no water purification plants in first century Palestine!) Our Lord's first miracle in John speaks of the new blessings which come as a result of His presence. Wine typically speaks of the joy of spiritual life. With the coming of Jesus, God's best had arrived at last, and in contrast to Moses, who turned water into blood in judgment (cf. Ex. 7:14-24), Jesus turns water into wine in joyful celebration of a new age. “Lord, less water and more wine in my life.” Then he serves the poorer wine - Clearly if the guests were a bit inebriated, they would be less discerning regarding the quality of the wine, but would simply be wanting more wine. Jesus as the Creator produced the best, as He always does whenever He creates. -- Thomas Constable But you have kept the good wine until now - Usually the host would serve the good (best) wine first, but here the best was being served last! THOUGHT - Bob Utley suggests that "This seems to be a contrast between the old covenant in Judaism and the new covenant in Jesus (cf. the book of Hebrews. Ed: Esp Heb 8:13+). Jesus’ cleansing of the Temple (cf. John 2:13–25) may symbolize this truth." Hindson (Online KJV Bible Commentary) agrees that "The symbolism is clear. The power of Christ filled the emptiness of the waterpots and that same power is able to fill the emptiness of Judaistic religion." (ED: WHILE THERE IS TRUTH, THIS INTERPRETATION CLEARLY TAKES SOME LIBERTY AND SPIRITUALIZES THE LITERAL TEXT, SO I WOULD TAKE IT WITH A "GRAIN OF SALT.")

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Constable - Is there a deeper meaning to this story? Many students of this passage have identified the wine as symbolic of the joy that Messiah brings. This harmonizes with the metaphorical use of wine throughout Scripture. Some have seen it as typical of Christianity as contrasted with Judaism (the water). These parallels lack Scriptural support. Perhaps there is some validity to seeing this banquet as a preview of the messianic banquet since Jesus’ provision of joy is common to them both. However, Jesus may not have been the host at this banquet, but He will be the host at the messianic banquet. (Notes on the Bible) Good (2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Drunk freely (3184)(methuo) means to drink wine or strong drink more freely than usual without any reference to whether one gets drunk or not. To cause to become intoxicated; only passive in the NT be drunk, get drunk, become intoxicated (Lk 12:45; Eph 5:18; 1 Th 5:7; Rev 17:2). Used 7x in NT - Matt. 24:49; Jn. 2:10; Acts 2:15+; 1 Co. 11:21; 1 Th. 5:7+; Rev. 17:2+; Rev. 17:6+. cognates -methe, methusko Constable adds that methusko "refers to inebriation. The fact that Jesus created something that people could abuse should not surprise us. Humans have consistently abused God’s good gifts. Fortunately that does not keep God from giving them. (Notes on the Bible) Gilbrant - In classical Greek the methuō word group (methuskomai, methē, methusos) is used literally of “drunkenness” or “intoxication.” Equally significant is the figurative sense. To be drunk is to be so full of something as to lose focus and rationality. It signals the excess of something and its debilitating effect. The Septuagint (Lxx) also uses methuō and its cognates for literal drunkenness (e.g., Ge 9:21; Pr 20:1; Isa 19:14; Ezek 23:33; Joel 1:5). Figuratively the verb methuskō describes the sword of the Lord which is “drunk” from the blood of those slain by His wrath (Isa 34:5-7). In Ps 65:9,10 methuō depicts the heavy, soaking, refreshing rain of God which sustains the earth. Here we see the idea of saturation emerge with a positive connotation. The New Testament witnesses to six instances of methuō. Figuratively it refers to the intoxication of the cohorts of the great prostitute. These have been seduced by lust for power, influence, and money. Their desires, like strong drink, have affected their ability to see clearly or to reason rationally (Revelation 17:2). The prostitute herself is drunk from the blood of the saints. This speaks of the excessive slaughter of God’s people (Revelation 17:6). Ordinarily, however, a literal use of the verb appears. A negative connotation underlies most instances (e.g., Matthew 24:49; 1 Thessalonians 5:7; cf. John 2:10; see also the vice lists of Romans 13, Galatians 5). (Complete Biblical Library Greek-English Dictionary) J C Ryle has some interesting thoughts even if they have a hint of spiritualizing of the text - "A good practical remark has often been raised from these words of the ruler of the feast. The world gives its best things, like the best wine, first (SEE MOODY BELOW), and its worst things last. The longer we serve the world, the more disappointing, unsatisfactory, and unsavoury will its gifts prove. Christ, on the other hand, gives His servants their best things last. They have first the cross, the race, and the battle, and then the rest, the glory, and the crown. Specially will it be found true at his second advent. Then will believers say emphatically, "Thou hast kept the good wine until now." These are pious and useful thoughts. But it may be doubted whether they are more than accommodations." This is perhaps the proper place to remark, that it seems utterly impossible, on any fair and honest interpretation, to reconcile the passage before us with the leading principles of what is commonly called "Teetotalism." If our Lord Jesus Christ actually worked a miracle in order to supply wine at a marriage feast, it seems to me impossible, by any ingenuity, to prove that drinking wine is sinful. Temperance in all things is one of the fruits of the Spirit. An intemperate man is an unconverted man. Total abstinence from fermented liquors is in many cases most useful and desirable. But to say, as many do say, that to drink any fermented liquor at all is "a sin," is taking up ground that cannot be maintained in the face of the passage before us, without wresting the plain meaning of Scripture, and charging Christ with abetting sin. (John 2 Commentary) Master of the feast - Among the Greeks, at all formal feasts, there was a symposiarch who was one of the guests, and was selected to take charge of the feast (Compare architriklinos). It was his duty to preserve order, to maintain liveliness among the guests, to assign each one his proper place, to decide which proportion of water should be mixed with the wine, how much each of the company was to drink...and the tasting of the wine before it was offered to the guests. When Jesus is left out of a wedding, sooner or later, in a spiritual sense, the wine fails; but when He is the guest of honor, He turns the water into wine, raises our poor human love into a joy which is a very foretaste of heaven. With a touch, Jesus can take the murky water of our lives (so in need of purification) & transformation it into fine wine! [Better than a $160,000 bottle of 1787 Lafitte/La-FEET!] Be sure to invite Jesus! - And be sure to obey what He says! (Brian Bell) D L Moody - John 2:10. Sin gives its best first—pleasures and honors. Its worst follows—sorrow, poverty, disgrace, ruin. First harlots and riotous living, then swine. First Goshen, then Egypt. Christ gives first the cross, the race, the battle; then the crown, rest, and glory. John 2:11. Beginning of signs. Miracles are signs:— (1.) Of His divinity. (2.) Of His mission as from God. (3.) Of His good will toward men. (4.) Of the truth He taught. Miracles did not manifest the glory of prophets or disciples. (ED: I WOULD ADD AN ADDITIONAL THOUGHT -- THE MIRACLES OF THE PROPHETS POINTED TO THE GOD OF THE PROPHETS, LIKE THE RED SEA BEING OPENED, SO THEY FUNCTIONED MUCH LIKE BELIEVERS DO TODAY - OUR GOOD WORKS ARE TO GLORIFY OUR FATHER - Mt 5:16+). F B

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Constable - In conclusion, John mentioned that this miracle was a sign. It was a miracle that had significance. Its significance appears to be that it showed that Jesus had the same power to create that God demonstrated in the Creation. Thus it pointed to Jesus being the Creator God who could transform things from one condition into another (cf. 2 Cor 5:17). This demonstration of His power glorified Jesus in the eyes of those who witnessed and heard about it. Moses had turned water into blood destructively (Ex 7:14–24), but Jesus turned water into wine for the blessing and benefit of others (cf. Jn 1:17). This miracle also resulted in these disciples believing in Him (cf. Jn 1:50), not for the first time but in a deeper way than they had believed previously (cf. Jn 20:30–31). John’s concluding references to the time and place establish the historicity of this event and reduce the possibility of reading it as an allegory or a legend. (John 2 Commentary) D A Carson - By this first sign, Jesus revealed his glory, ‘the glory of the One and Only, who came from the Father, full of grace and truth’ (1:14). His glory would be revealed in greatest measure in his cross, resurrection and exaltation, but every step along the course of his ministry was an adumbration of that glory. The glory was not visible to all who had seen the miracle; the glory cannot be identified with the miraculous display (cf. notes on 1:14). The servants saw the sign, but not the glory; the disciples by faith perceived Jesus’ glory behind the sign, and they put their faith in him (episteusan eis auton: cf. notes on 2:23–25). (BORROW The Gospel according to John) Borchert - The theme of glory (doxa) introduced in Jn 1:14+ does not merely include ideas of bright lights and mythical halos, which is a common way for people to describe glory. But glory in John is derived from the Old Testament idea of God’s kābōd, which implies the mighty power of God evidenced in epiphanies or perceived manifestations of that power (e.g., Ex 16:6–10; 24:15–17; 33:18–23; 40:34). In John the mighty God is to be perceived as acting in Jesus. The signs therefore point the reader to the reality that the God of the Old Testament has acted anew in Christ Jesus. (See John 1-11: An Exegetical and Theological Exposition scroll up and down for more text) Barton -The miracles recorded in John’s Gospel (and indeed all the miracles recorded by the other Gospel writers) demonstrated God’s great love for people and his concern for their individual needs. But on a deeper level, they also revealed Jesus’ glory—Jesus’ unique, divine nature portrayed in such a way as to claim our loyalty and reverence. The sign of turning water into wine was a partial unveiling of Jesus’ full identity. His power over nature, death, sin, and evil revealed him to be the promised Messiah. As Nicodemus said, “We know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him” (Jn 3:2 NIV). (BORROW Life application New Testament commentary) G Campbell

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Constable - The Old Testament predicted that Messiah would come and purify the Levites (Mal. 3:1–3; cf. Zech. 14:21). Jesus’ action perhaps recalled these prophecies to the godly in Israel who may have wondered if Jesus was the Messiah. His actions did not fulfill these prophecies, however, which appear in millennial contexts. Jesus will yet return to the temple that will be standing in Jerusalem when He returns at His second coming and purify the Levites serving there then. (Notes on the Bible) Related Resources: Who were the money changers in the Bible? Was Jesus ever angry? What does it mean that the house of prayer had been turned into a den of thieves? Question: "How many times did Jesus cleanse the temple? Why did He cleanse the temple?" Answer: Jesus cleansed the temple of the money-changers and sellers of merchandise because of His disgust at what they had made of God’s house of prayer and His zeal to purify it from the abuse of ungodly men. Judea was under the rule of the Romans, and the money in current use was Roman coin. However, the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel” (Exodus 30:11–16), a Jewish coin. It became, therefore, a matter of convenience to have a place where the Roman coin could be exchanged for the Jewish half shekel. The money-changers provided this convenience but would demand a small sum for the exchange. Because so many thousands of people came up to the great feasts, changing money was a very profitable business and one that resulted in fraud and oppression of the poor. Also, according to the Law, two doves or pigeons were required to be offered in sacrifice (Leviticus 14:22; Luke 2:24). Yet it was difficult to bring them from the distant parts of Judea, so a lucrative business selling the birds sprang up, with the sellers gouging the faithful by charging exorbitant prices. There were other merchants selling cattle and sheep for the temple sacrifices as well. Because of these sellers who preyed on the poor and because of His passion for the purity of His Father’s house, Jesus was filled with righteous indignation. As He overturned the tables of the money-changers, He condemned them for having turned God’s house of prayer into “a den of thieves” (Matthew 21:13). As He did so, His disciples remembered Psalm 69:9, “Zeal for your house consumes me, and the insults of those who insult you fall on me.” Jesus’ first cleansing of the temple is described in John 2:11–12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. John makes it clear that it was “after this” that He went to Capernaum, where He “stayed for a few days.” Then in the next verse (verse 13), John tells us that the “Passover of the Jews was at hand” (NKJV). These verses trace Jesus’ movements over a short period of time from Cana in Galilee to Capernaum and eventually to Jerusalem for the Passover. This is the first of the two times Jesus cleansed the temple. The Synoptic Gospels do not record the temple cleansing mentioned in John 2, instead only recording the temple cleansing that occurred during Passion Week. The second cleansing of the temple occurred just after Jesus’ triumphal entry into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. There are differences in the two events, aside from their being nearly three years apart. In the first cleansing, temple officials confronted Jesus immediately (John 2:18), whereas in the second cleansing, the chief priests and scribes confronted Him the following day (Matthew 21:17–23). In the first event, Jesus made a whip of cords with which to drive out the sellers, but there is no mention of a whip in the second cleansing. So there are two recorded occasions when Jesus cleansed the temple—the first time at the beginning of His public ministry, and the second time just after His triumphal entry into Jerusalem shortly before He was crucified. Bruce Barton - CHEAP WORSHIP We have so many opportunities for worship that we may trivialize its importance. We frankly have a difficult time identifying with believers elsewhere in the world who worship under threat of pain, imprisonment, even death. The faith of these believers is portrayed by exuberance, seriousness, and reverence in worship, despite their environment. Too often for us, worship seems to be nothing more than Christians getting together for fellowship, to learn from each other, and to help each other. While all that is good, it may not be true worship. If God is not the focus, the church is in danger of becoming nothing more than a service club. Then what is true worship? True worship focuses on God, the one who is to be worshiped. When Christians gather to worship—that is, to meet with God—then their deepest needs and hungers are satisfied, for they are in touch with the Creator. We dare not cheapen this truly miraculous and intimate privilege called worship. Jesus was angered by actions and attitudes that cheapened worship, and we must take care not to let such actions and attitudes into our church. How would Jesus respond to the worship in your church if he were to visit this Sunday? (BORROW Life application New Testament commentary) Related Resources: What is a biblical theology of worship? Are any of the various worship styles unbiblical? What are the ingredients to a truly biblical worship service? What is true worship? How much of a role should media have in worship services? What is the meaning of Christian worship? How can I know how to properly worship God? John 2:17 His disciples remembered that it was written, "ZEAL FOR YOUR HOUSE WILL CONSUME ME. NET John 2:17 His disciples remembered that it was written, "Zeal for your house will devour me." GNT John 2:17 Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. NLT John 2:17 Then his disciples remembered this prophecy from the Scriptures: "Passion for God's house will consume me." KJV John 2:17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up. ESV John 2:17 His disciples remembered that it was written, "Zeal for your house will consume me." NIV John 2:17 His disciples remembered that it is written: "Zeal for your house will consume me." ASV John 2:17 His disciples remembered that it was written, Zeal for thy house shall eat me up. CSB John 2:17 And His disciples remembered that it is written: Zeal for Your house will consume Me. NKJ John 2:17 Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up." NRS John 2:17 His disciples remembered that it was written, "Zeal for your house will consume me." YLT John 2:17 And his disciples remembered that it is written, 'The zeal of Thy house did eat me up;' NAB John 2:17 His disciples recalled the words of scripture, "Zeal for your house will consume me." NJB John 2:17 Then his disciples remembered the words of scripture: I am eaten up with zeal for your house. GWN John 2:17 His disciples remembered that Scripture said, "Devotion for your house will consume me." BBE John 2:17 And it came to the minds of the disciples that the Writings say, I am on fire with passion for your house. The zeal: Ps 69:9 Ps 119:139 John 2 Resources - Multiple Sermons and Commentaries His disciples remembered that it was written, "ZEAL FOR YOUR HOUSE WILL CONSUME ME. - This event fulfilled the prophecy of Psalm 69:9. "For zeal for Your house has consumed me, And the reproaches of those who reproach You have fallen on me." Written is in the perfect tense indicating this was written in the past and abides or remains. In other words what was written stands written and this same thought is used repeatedly in the NT as a way to affirm the inspiration of the Old Testament (See slippery slope of Andy Stanley regarding the OT). The idea of zeal is fervent passion, even "red hot passion," or better yet "holy passion." THOUGHT - Notice the fact that the disciples remembered a specific Scriptural text from the Psalms and associated with text this event in John 2 shows that (1) they knew Scripture (they very likely had memorized it) and (2) they rightly interpreted Scripture (cf 2 Ti 2:15+). In this way they give us good role models to emulate (cf Heb 6:12+). THOUGHT - The text before us shows that it is sometimes justifiable to be entirely absorbed and "eaten up," (katesthio) so to speak, by zeal for some aspect of God’s glory which is being sullied. Moses (Ex 32:16, 17, 18, 19, 20, 21-29), Phineas (Nu 25:6, 7-8, 11-13), and Paul at Athens (Acts 17:15, 16+), are examples of such zeal. Augustine remarks on this text, “Let the zeal of the house of God ever eat thee.—For example: Seest thou a brother running to the theatre? stop him, warn him, be grieved for him, if the zeal of God’s house hath now eaten thee.—Seest thou others running and wanting to drink themselves drunk? Stop whom thou canst, hold whom thou canst, frighten whom thou canst; whom thou canst, win in gentleness; do not in any wise sit still and do nothing.” (cf Pr 27:17) (Ryle) Notice the words consume Me, prophetic words that would prove true, for His zeal for God and true worship would lead to His crucifixion, fulfilling the will of His Father (cf. Isa. 53:4, 10+; Luke 22:22+; Acts 2:23+; Acts 3:18+; Acts 4:28+) Carson agrees adding that "For John, the manner by which Jesus will be ‘consumed’ is doubtless his death." (BORROW The Gospel according to John)