João 2
Bob Utley · You Can Understand the Bible
João 2
CONTEXTUAL INSIGHTS TO 2:1-11 Jesus was so different from other religious leaders of His day. He ate and drank with the common people. While John the Baptist was a private person from the desert, Jesus was a public person with the common people. His first sign was so domestic, so familial! Care and concern for the common person characterize Jesus as His anger toward the self-righteous religionists reflects the other side of His character. The priority of people, not traditions or mandatory rituals, reveals Jesus' freedom, yet reverence for cultural expectations. This is the first of seven signs which John uses to reveal Jesus' character and power (John 2-11). See SPECIAL TOPIC: SIGN water into wine (John 2:1-11) healing of boy (John 4:46-54) healing of lame man (John 5:1-18) feeding of the multitude (John 6:1-15) walking on water (John 6:16-21) healing of blind man (John 9:1-41) raising of Lazarus (John 11:1-57) John's Gospel is not structured chronologically but theologically. John 2 is a good example. Initially, John deals with Jesus trying to reach the Jews (both their leaders and the common people) but they would not believe/receive. Because of their entrenched unbelief and religious self-righteousness, Jesus rejected Judaism. the six washing jars, filled to the brim, represent Judaism the cleansing of the temple, (which chronologically happened at the beginning of the last week of Jesus' life) is recorded early as an initial theological marker of His rejection of the Jewish leadership. His statement in John 2:19-21 also shows the replacement of temple worship with worship of Him (John 4:21-24). Another good example of John's textual design is Nicodemus (Mr. Religion) of John 3 and the Samaritan woman at the well (Miss Irreligion) of John 4. Here are "bookends" for all people. In my opinion, Jesus' clearest and harshest statement about His rejection of Israel is the Synoptic Gospels' parable of the wicked tenant farmers (cf. Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19. SPECIAL TOPIC: WHY ARE OT COVENANT PROMISES SO DIFFERENT FROM NT COVENANT PROMISES? SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW SPECIAL TOPIC: SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT
João 2:1-11
2:1 "there was a wedding" Village weddings were major social events. They often involved the entire community and could last several days. ▣ "Cana" This term is mentioned only in John's Gospel (John 2:1,11; 4:46; 21:2). We know some things about it. Nathanael's home town site of Jesus' first miracle close to Capernaum There are four supposed sites (AB, vol. 1, p. 827) Ain Qana, just one mile north of Nazareth Kafr Kanna, about three miles northeast of Nazareth Khirbet Qana, a tel about eight and a half miles north of Nazareth, on a hill Cana on the Plain of Asochis, mentioned by Josephus (Life, 86.206) The location on a plain seems to fit the name Cana, which is Hebrew for "reed" (i.e., cane) ▣ "the mother of Jesus was there" Apparently Mary was helping with the arrangements for the wedding. This can be seen in her ordering the servants (cf. John 2:5) her concern over the refreshments (cf. John 2:3) These probably were relatives or family friends. 2:3 "They have no wine" It was a mandatory Hebrew custom for the guests to provide the wine. This wine is obviously fermented, as seen in comment of master of ceremonies, John 2:9-10 the Jewish customs in Jesus' day the lack of hygienic processes or chemical additives to stop the natural process of fermentation SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOL ABUSE 2:4 "Woman" In English this sounds harsh, but it was a Hebrew idiom, a title of respect (cf. John 4:21; 8:10; 19:26; 20:15). "what does that have to do with us?" "What does your concern have to do with Me?" "What concern is that to you and to me?" "You must not tell me what to do" "What do you want from me?" "What is it to me and to you?" This is a Hebraic idiom, literally "what to me and to you" (cf. Jdgs. 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Kgs. 3:13; 2 Chr. 35:21; Matt. 8:29; Mark 1:24; 5:7; Luke 4:34; 8:28; John 2:4). This was possibly the beginning of Jesus' new relationship to His family (cf. Matt. 12:46ff; Luke 11:27-28). ▣ "My hour has not yet come" This shows Jesus' self-understanding about His appointed purpose (cf. Mark 10:45). John uses this term "hour" in several ways. for time (cf. John 1:39; 4:6,52,53; 11:9; 16:21; 19:14; 19:27) for the end time (cf. John 4:21,23; 5:25,28) for His last days (arrest, trials, death, cf. John 2:4; 7:30; 8:20; 12:23,27; 13:1; 16:32; 17:1) SPECIAL TOPIC: HOUR 2:5 "Whatever He says to you, do it" Mary did not understand Jesus' comments as totally precluding His acting on her behalf in this situation. 2:6 "for the Jewish custom of purification" "according to the manner of purification" "for the Jewish rites of purification" "the Jews have rules about ritual washing" "for the ablutions that are customary among the Jews" These containers of water were used for ceremonial washings of the feet, hands, utensils, etc. John makes this comment to help Gentiles understand the setting. 2:6-7 "six stone water pots" As so often in John, this seems to be a sign with dual purposes. to help the wedding couple it was ultimately a sign pointing toward Jesus as the fulfillment of Judaism. The reasons behind this last statement may be the number "6" is symbolic of human effort Jesus' request to fill them up to the brim seems to have symbolic meaning, not just to provide more wine the huge amount of wine, which was far too much for a local wedding feast wine was a symbol of the abundance of the New Age (cf. Jer. 31:12; Hosea 2:22; 14:7; Joel 3:18; Amos 9:12-14) ▣ "containing twenty or thirty gallons each" The measurement used was the Hebrew term bath. There were three different sizes of baths used in Jesus' day so the amount is uncertain, but this miracle involved a huge amount of fermented wine! SPECIAL TOPIC: ANE WEIGHTS AND VOLUMES (metrology) 2:8 "the headmaster" NKJV, REB "the master of the feast" "the chief steward" "the man in charge of the feast" "the president of the feast" "the chief guest" Peshitta (footnote) "Master of Ceremonies" This person could be either (1) an honored guest who was in charge of the festival or (2) a slave in charge of serving the guests. 2:10 The point is that usually the best wine was served first. After the guests were affected, a poorer grade of wine was served. But here the best was last! This seems to be a contrast between the old covenant (old wine) in Judaism and the new covenant (new wine) in Jesus (cf. the book of Hebrews). Jesus' cleansing of the temple (cf. John 2:13-25, apparently placed out of chronological order by John for theological purposes) may symbolize this truth. SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW 2:11 "This beginning of His signs" The Gospel of John is built around seven signs and their interpretation. This is the first. SPECIAL TOPIC: ARCHĒ SPECIAL TOPIC: SIGN ▣ "and manifested His glory, and His disciples believed in Him" The manifestation (see note on VERB at John 1:31) of Jesus' glory was the purpose of the miracle(s). This miracle, as many others, seemed to be directed primarily at His disciples! This does not refer to their initial faith act, but their ongoing understanding of His person and work. The signs reveal the true person and work of the Messiah. It is uncertain whether the guests ever knew what occurred. SPECIAL TOPIC: GLORY (OT, kabod) SPECIAL TOPIC: GLORY (NT, doxa)
João 2:12
2:12 "Capernaum" After Nazareth's unbelief (cf. Luke 4:16-30) this became Jesus' headquarters in Galilee (cf. Matt. 4:13; Mark 1:21; 2:1; Luke 4:23,31; John 2:12; 4:46-47). ▣ This is a unique glimpse into the ministry of Jesus toward His family, in light of this miracle at Cana. CONTEXTUAL INSIGHTS TO 2:13-25 There has been much discussion among NT scholars as to how many times Jesus cleansed the temple. John records the cleansing quite early in Jesus' ministry, while the Synoptic Gospels (Matt. 21:12; Mark 11:15 and Luke 19:45) describe a cleansing during the last week of Jesus' life. However, it is surely possible that John structures Jesus' actions for theological purposes (i.e., John asserts Jesus' full Deity from chapter 1). Each of the Gospel writers had the freedom under inspiration to select, adapt, arrange, and summarize Jesus' actions and teachings. I do not believe they had the freedom to put words in Jesus' mouth or make up events. It must be remembered that the Gospels are not modern biographies, but evangelistic tracts targeted at select readers. The Gospels are not chronological, nor do they record the very words of Jesus (rather summaries). This does not imply that they are inaccurate. Eastern literature was based on different cultural expectations than western literature. See Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 127-148. SPECIAL TOPIC: EASTERN LITERATURE The cleansing of the temple fits into John's overall theological purpose of Jesus' dealing with the Jewish nation first. This can be seen in his discussion with Nicodemus in John 3 (orthodox Judaism). However, in John 4 Jesus begins to deal with a wider group (even a heretical group of sectarian Judaism), starting with a Samaritan woman and her village.
João 2:13-22
2:13 "The Passover" This annual feast is described in Exodus 12 and Deut. 16:1-6. This feast is the only means we have of dating Jesus' ministry. The Synoptic Gospels imply that Jesus ministered for only one year (i.e., one Passover mentioned). John mentions three Passovers: John 2:13,23 John 6:4 John 11:55; 12:1; 13:1; 18:28,39; 19:14 There is also a possibility of a fourth in John 5:1. We do not know how long Jesus' active public ministry lasted, but John's Gospel suggests that it was at least three years and possibly four or even five. John structured his Gospel around the Jewish feasts (Passover, Tabernacles, and Hanukkah, see Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, 2 nd ed., pp. 135-139). seven major signs and their interpretations twenty-seven dialogues SPECIAL TOPIC: THE PASSOVER ▣ "and Jesus went up to Jerusalem" The Jews always spoke of Jerusalem in this theological sense more than in a geographical or topographical sense. For them it was "the navel of the world," the chief city of all cities. 2:14 "in the temple" Herod the Great's (an Idumean who ruled Palestine from 37-4 B.C.) temple was divided into seven different courts. The outer court was the Court of the Gentiles, where the merchants had set up their shops in order to accommodate those who wanted to offer sacrifices and bring special offerings. ▣ "oxen and sheep and doves" People traveling from a long distance needed to purchase sacrificially acceptable animals. However, the family of the High Priest controlled these shops and charged exorbitant prices for the animals. We also know that if people brought their own animals the priests would say they were disqualified because of some physical defect. Therefore, they had to purchase their animals from these dealers. SPECIAL TOPIC: SADDUCEES ▣ "the money changers" There are two explanations of the need for these persons: the only coin the temple would accept was a shekel. Since the Jewish shekel had long ceased to be coined, the temple accepted only the shekel from Tyre in Jesus' day no coin bearing the image of a Roman Emperor was allowed. There was, of course, a fee! 2:15 "He made a scourge out of cords, and drove them all out of the temple" This whip is mentioned only here. Jesus' anger can be clearly seen in this account. The place where YHWH could be known was no longer a place of worship and revelation (i.e., Solomon's dedicatory prayer in 1 Kings 8)! Anger in itself is not a sin! Paul's statement in Eph. 4:26 is possibly related to this act. There are some things that should anger believers. SPECIAL TOPIC: SCOURGED ▣ "the coins" See SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY 2:16 "Take these things away" This is an emphatic AORIST ACTIVE IMPERATIVE, "get these things out of here!" ▣ "'stop making My Father's house a place of business'" This is a PRESENT IMPERATIVE with a NEGATIVE PARTICLE which usually meant to stop an act already in process. The other Gospels (i.e., Matt. 21:13; Mark 11:17; Luke 19:46) quote Isa. 56:7 and Jer. 7:11 at this point, however, in John these OT prophecies are not mentioned. This may be a possible allusion to the Messianic prophecy of Zech. 14:21. SPECIAL TOPIC: FATHERHOOD OF GOD 2:17 "His disciples remembered" This statement implies that even in the light of Jesus' ministry and the help of the Spirit, these men saw the spiritual truth of Jesus actions only later (cf. John 2:22; 12:16; 14:26). ▣ "that it was written" This is a PERFECT PASSIVE PERIPHRASTIC, which is literally "it stands written." It was a characteristic way to affirm the inspiration of the OT (cf. John 6:31,45; 10:34; 12:14; 20:30). This is a quote from Ps. 69:9 in the LXX. This Psalm, like Psalm 22, fits Jesus' crucifixion. Jesus' zeal for God and His true worship will lead to His death, which was the will of God (cf. Isa. 53:4,10; Luke 22:22; Acts 2:23; 3:18; 4:28). SPECIAL TOPIC: INSPIRATION ▣ "The Jews" See SPECIAL TOPIC: JEWS "What sign can You show us as your authority for doing these things" NKJV, Peshitta "What sign do You show to us, since You do these things" "What sign can you show us for doing this" "What miracle can you perform to show us that you have the right to do this" "What sign can you show us that you should act like this" This was the central question the Jews had concerning Jesus. The Pharisees claimed His power came from the devil (cf. John 8:48-49,52; 10:20). They were expecting the Messiah to do certain things in certain ways (i.e., like Moses). When He did not perform these specific acts, they began to wonder about Him (cf. Mark 11:28; Luke 20:2), as did even John the Baptist (cf. Matt. 11:2-6). 2:19 "'Destroy this temple and in three days I will raise it up'" The Greek word for temple (hieron) in John 2:14 and 15 refers to the whole temple area, while the term (naos) in John 2:19,20, and 21 refers to the inner sanctuary itself. There has been much discussion about this statement. Obviously in Matt. 26:60ff; Mark 14:57-59; Acts 6:14 this is a reference to Jesus' crucifixion and resurrection. However, in this context, it must also relate somehow to the temple itself being destroyed in A.D. 70 by Titus (cf. Matt. 24:1-2). These two statements are related to the truth that Jesus was setting up a new spiritual worship focused on Himself and not ancient Judaism's temple (cf. John 4:21-24). Again, John uses a word in two senses! SPECIAL TOPIC: RESURRECTION 2:20 "It took forty-six years to build this temple" Herod the Great expanded and remodeled the second temple (from Zerubbabal's days, cf. Haggai) to attempt to placate the Jews for his being an Idumaean. Josephus tells us that it was started in 20 or 19 B.C. If this is correct, it means that this particular incident occurred in the year A.D. 27-28. We also know that the work continued on the temple until A.D. 64. This temple had become the great Jewish hope (cf. Jeremiah 7). It will be replaced by Jesus Himself, the new Temple. In John 1:14, He is depicted as the tabernacle and now the temple! What shocking imagery for a carpenter from Nazareth! God and mankind now meet and fellowship in Jesus! 2:21 "But He was speaking of the temple of His body" At the time Jesus spoke these words the disciples did not realize this (cf. John 2:17). Remember John is writing decades later. Jesus knew why He came. There seem to be at least three purposes. to fully reveal the Father to model true humanity to give His life a ransom for many It is this last purpose that this verse addresses (cf. Mark 10:45; John 12:23,27; 13:1-3; 17:1; 2 Cor. 5:21). 2:22 "His disciples remembered that He said this" Often Jesus' words and acts were for the benefit of the disciples more than for the ones He was addressing. They did not always understand at the time (i.e., John 10:6; 12:16; 14:26; 16:18). ▣ "they believed the Scripture" Although the text itself does not state which Scripture, possibly Ps. 16:10 is the resurrection text that Jesus is alluding to (cf. Acts 2:25-32; 13:33-35). This same text (or theological concept—resurrection) is mentioned in John 20:9. SPECIAL TOPIC: RESURRECTION SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) NASB (UPDATED) TEXT: JOHN 2:23-25 23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. 24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men, 25 and because He did not need anyone to testify concerning man, for He Himself knew what was in man. 2:23 "many believed in His name" The term "believed" is from the Greek term (pisteō) that can also be translated "believe," "faith," or "trust." The NOUN does not occur in the Gospel of John, but the VERB is used often. In this context there is uncertainty as to the genuineness of the crowd's commitment to Jesus of Nazareth as the Messiah. Other examples of this superficial use of the term "believe" are in John 8:31-59 and Acts 8:13, 18-24. True biblical faith is more than an initial response. It must be followed by a process of discipleship (cf. Matt. 13:20-22,31-32; 28:19; Eph. 2:8-10). Apparently these superficial believers were drawn to Jesus by His miracles (cf. John 2:11; 7:31). Their purpose was to affirm Jesus' person and work. However, it must be noted that faith in the mighty works of Jesus was never adequate, persevering belief (cf. John 4:38; 20:29). The object of faith must be Jesus, Himself. Miracles are not automatically a sign of God (cf. Matt. 24:24; Rev. 13:13; 16:14; 19:20). Jesus' works were meant to lead people to faith in Him (cf. John 2:23; 6:14; 7:31; 10:42); often people saw the sign but refused to believe (cf. John 6:27; 11:47; 12:37). SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST SPECIAL TOPIC: JOHN'S USE OF THE VERB "BELIEVE" SPECIAL TOPIC: THE NAME OF THE LORD 2:24-25 This is one sentence in Greek. The significant term "entrust" (grammatically an IMPERFECT ACTIVE INDICATIVE of "believe" negated) is used in this context to describe Jesus' actions and attitudes. It means much more than initial assent or emotional response. The sentence also asserts Jesus' knowledge of the fickleness and evil of the human heart (reflects God's knowledge, cf. Gen. 6:11-12,13; Ps. 14:1-3). The paragraph is illustrated by Nicodemus in John 3. Even "Mr. Religious" was unable by his own effort, knowledge, standing, or lineage to be accepted by God. Righteousness comes only through belief/faith/trust in Jesus (cf. Rom. 1:16-17; 4).