Bible Groups - Gospel and Letters of John - navigation>
Gospel of John - Chapter 2
- Now begins the "Book of Signs", chaps 2-12 in which 7 'signs' or miracles are selected by the author to help
explain who Jesus is, and what this should mean for us. Chap 2 has 2 pictures of the transforming power of
Jesus, with the new creation of the Gospel - belief in Jesus' Name - replacing the old creation of Judaism - the
water of purification replaced with the abundant wine of the wedding feast in heaven, and the old temple of
stone replaced with the physical body of Jesus as the presence of God on earth. All previous religions and
customs lose their meaning now Jesus is the only way to the Father. But the primary purpose is given by John:
revelation about the person of Jesus, ie his glory is revealed and the disciples believe in him.
- 1 Israel's behaviour toward God seen as that of a forgiven whore: Cf Is 54:4-5; Jer 2:20; Ez 16:8,15; Hos 1-3.
Does this wedding signify the beginning of a new relationship - the new messianic age? In OT weddings often
symbol for messianic days (Is 54:4-8; 42:4-5; Rev 19:9). The previous verse described heaven opened to
communication between God and man, united through Jesus. Jesus came into world for a marriage - God and
man - and assures us that marriage is His own institution (Aquinas).
- 3rd day: day 7 of chap 1. Or 3rd day of celebration period for Pentecost. Or just 3rd day of week - no other word
for this in Hebrew or Greek - yet symbolism of Easter is strong. Weddings normally a week of celebration.
Virgins Marry on Wed (widows on Thursday). 3rd day? Cf Ex 19:10-11. Cf Easter?
- Cana, near Nazareth, in Galilee, where his last appearances are to be (21:2), again with "Nathanael from
Cana". Jesus begins ministry in obscure margin, not in Jerusalem. Nathanael is from Cana (Jn 21:2). Non-canonical writings suggest: groom’s mother is Salome, sister to Mary; groom is John (Zebedee, Evang). Did
Mary arrive early to help prepare the feast?
- 2 Joseph not there - assume died? Perhaps disciples were not expected?
- 3 Perhaps just a casual comment, without any expectation that Jesus would do something about it - no
indication that she did. Jesus has not done any miracles before (v 11). But Mary's words could be taken as
indicating the barrenness of Jewish purifications. But Mary has some standing here - authority over servants,
perhaps as a relation to the groom, and shows concern at problem. And after the events of the previous chapter,
with mention of angels, Mary would be reminded of the Annunciation (not in this Gospel) and be beginning to
see Jesus in a new light. Would be a real shameful embarrassment for the groom, who would be expected to
provide adequate hospitality for the guests, although the guests might also be expected to bring some wine.
- 4 Polite/formal: Lady, but unusual to a mother, without any modification. Suggests Jesus' distance from her -
she has no human role as yet in his ministry, if it is now to begin. Jesus needs to establish a new relationship
with her. As the Son of Man, the family ties must begin to fade: the time has come for her to lose her son to
another destiny. She may be the new Eve (woman/mother) , but not until after Jesus' hour has come, after Jesus
has crushed the serpent (Rev 12), when she will appear again (Jn 19:26) - again addressed as ‘Woman’, to be
given a much richer role. Mary's role is in the struggle with the serpent (Rev 12; Gen 3:15), not in ministry, and
so she will reappear at the Crucifixion, but then as the new Eve as symbol of the Church, not as the person of
Mary herself. Or ‘What to you and me?’ - don’t worry, you don’t understand, leave it to me? Perhaps suggests
Jesus works miracles at God’s command, guided by the Father, not by his earthly mother (Aq). “That in me
which works a miracle was not born of thee” (Aquinas).
- ‘Not my hour’: anticipates Passion - at the beginning of his ministry Jesus looks forward to its consummation
(17:1), and Messianic wine of the Last Supper (Eucharist?). Jesus is true bridegroom, who leaves father (God)
and mother (synagogue) and cleaves to the Church, spread everywhere.
- 5 Mary is first person in this Gospel to show by her behaviour that she believes - she trusts Jesus absolutely,
accepting that whatever he does will be right, showing perfect discipleship, and tells the servants to do
whatever Jesus says. He tells servants to fill the pots. Because of Mary's persistence after rejection? As also 2nd
Cana (4:49).
- 6 ‘Six’: unfinished, imperfect? 6 days of week - rest on 7th? 7 is perfect. Jesus has come as the messianic
bridegroom to complete God’s work. Some doubt this symbolism as nothing in the following text indicates
completeness. (Philo sees 6 as perfect number because it is the sum of its factors). Stone jars could not become
impure, as could clay. Pots are empty - all filling is new (2 Cor 5:17). New wine in new wineskins (Lk 5:37ff) -
taken to explain why Judaism could not accept the new creation, which had to be separate. (Strange we do not
also see as a miracle the annual turning of water into wine by grape vines! - Augustine.)
- 7 Jewish purification is replaced by the joy of divine wedding feast - "grace in place of grace" (1:16).
- ‘Filled to brim’ (nothing can be added): about 120 gallons - a superabundance far more than could be
consumed - God’s grace is abundant. And of superior quality - the new faith is better than the old. Salvation is
not a recovery of man's previous state, as Greeks would think, but transformation into a miraculously new
state. The wine represents God's wisdom and teaching. (Amos 9:13-14; Jer 13:12; Joel 3:18; Is 25:6, 62:4-5;
Prov 9:1-6). Messianic era arrived - messianic banquet and wedding feast of the lamb (Rev 19:7, 21). Abundant
wine sign of restoration: Joel 3:18; Is 29:17; Jer 31:5. Wedding feast also used in synoptics to suggest the
kingdom of God (Matt 22:1-14; 25:1-13; Lk 12:36; Mk 2:19). Cana wine, multiplication of loaves and last
supper all just before a Passover, suggesting Eucharist. Abundance of the final days described in a non-canonical book (II Baruch) as "each vine has 1,000 branches, each with 1,000 bunches, each with 1,000 grapes,
each grape producing about 120 gallons of wine". So this abundance of wine at Cana could be understood by
disciples as a sign of messianic times. Like eating and drinking at Wisdom's table (Is 55:1-3; Sir 15:3, 24;19:2).
Revelation of divine glory sign of last times (Ps 102:16).
- 8 First miracle in a home - nothing but best is good enough. New creation - New humanity. Water of
Christlessness changed into the wine of the richness and fullness of eternal life in Christ; the water of the Law
into the wine of the Gospel. Contrast between trying to observe the Law and rejoicing in the generosity of God.
- 9 Water = OT prophets - without meaning till Christ comes, eg road to Emmaus. Then prophets understood
and transports us (as wine does) (Aq). Only the ‘servants’ (diakonoi in Greek) knew.
- 10 The good wine - the gospel - kept till Jesus - the bridegroom - comes (Aq). This at Passover, bringing to
mind the Eucharist: wine into blood. Superabundance of wine here and bread (chap 6) also reminds us of
Eucharist.
- ‘Drunk fully’ rather than ‘become drunk’, which would be wrong for a Jew.
- 11 ‘This beginning’ - of 7 signs; Cf 2nd sign in Cana: Jn 4:54. God’s glory - here God’s presence is manifested
in His Son. And it brings belief: the disciples (2:11) and many others (2:22). Characteristically John does not
describe the wonder of those who became aware of the miracles, but concentrates on their meaning and results
in people, they show us God at work. They reveal his glory: Jesus is fully man, but also something more: his
glory is revealed to some, not to others - the servants, master of the feast and the bridegroom seem not affected.
The other disciples join Nathanael in believing, continuing the theme of evolving faith from chap 1 - the
promise of 1:50 is fullfilled. They were already following him, now they put their trust in him.
- John has ‘believe’ as verb over 40 times, but never as noun - it is an active process.
- “But there is also another meaning that must not be passed over, and which I will declare: let every man choose which he likes best. We
keep not back what is suggested to us. For it is the Lord's table, and the minister ought not to defraud the guests,” (Aquinas)
- 12 Interlude in Capernaum, where much of Jesus' ministry in the synoptics takes place. With his Mother and
brothers (adelphoi). Had the family moved from Nazareth, leaving behind only married sisters (Mk 6:3)?
Several explanations for 'brothers': younger children of Mary and Joseph, children of Joseph by previous
marriage, or cousins? Cousins seems less supported now - said a separate word exists: anepsios (Col 4:10).
Several NT phrases describe Jesus as only Mary's 'first-born' (Matt 1:25; Lk 2:7). But it seems unlikely that the
tradition of Mary's perpetual virginity could have developed so early if James and Jude (writers of Epistles)
were sons of Mary, although such a complete family underlines Jesus' humanity more fully. (James, the brother
of the Lord, became leader of the Church in Jerusalem soon after Jesus' death). Catechism refers to Lumen
Gentium which refers to Mary as 'ever virgin' without discussing this strong tradition any further.
- Only disciples then go to Jerusalem with Jesus - mother and brothers not follow. Another transformation/new
creation episode.
- 13 Sudden transition to Jerusalem. Many more details and different timing than in synoptics. Or did it take
place more than once? Image of Jesus going alone, but v 17 implies disciples were there. First of at least 3
Passover visits by Jesus to Jerusalem given by John, plus at other feasts. [Synoptics one only]. The Passover of
the Jews - not of Christians. Many pilgrims take population from 50,000 to 180,000 approx. Jews over 19
living within 15 miles obliged to attend Passover feast. Jews in diaspora expected to visit 3 times a year - most
expected to come for a Passover at least once in life. Passover was combined with feast of Unleavened Bread,
which was originally separate.
- 14 Every Jew over 19 paid temple tax (about 2 days’ wages) - must be paid in Tyrian coins - acceptable even
with heathen images. Money-changers levied high charges, up to a further day’s wages. Sacrificial animals
must be perfect and unblemished - inspectors charged day’s pay, and rejected if not bought within temple.
Price within temple up to 20 times outside. Perhaps 5,000 people in Court of Gentiles and 250 animals. Two
words used for 'temple': initially hieros, which seems to include the whole temple; later (vv 19-21) naos, which
may have referred specifically to the sanctuary - the place where God dwells.
- 15 Not only shocking behaviour but amazing power to throw them all out. What significance to John’s “whip
of cords”? Removing animals destroys temple economy, rejects process of buying God’s protection with
sacrifices. Temple useless without this racket.
- Possible reasons for Jesus anger:-
- 1. Desecration of the temple: worship without reverence; sales noise makes prayer impossible,
- 2. Animal sacrifices: for centuries prophets had said not necessary. Is 1:11-17. But Christians accepted it.
- 3. Gentiles restricted to this Court, so prayer impossible for them. Mk 11:17
- 16 Jesus is against the Temple sacrificial system as a whole, not just the exploitation of the poor. First
identification of God of Israel as Father - not noticed by Jews. For John The offence is using the Temple as a
marketplace - "make not my Father's house a house of merchandise" (Zech 14:21), :no merchant in the Temple"
on the ideal day of the Lord, not as in Mark 11:17 - no reference here to thieves.
- Violence is needed to bring in new reality, to purify and replace the Temple with Jesus’ risen body as centre of
worship and site of God’s presence (Jer 7, Mal 3:1-4). Paul had already talked about the Christian's body as a
temple of God (1 Cor 6:19).
- 17 Were disciples present, or heard later? Remembered Ps 69:8-10 later - Jesus alienated from his own people
and left his brothers (in Capernaum) (Jn 1:11). Jesus acts independently of external factors - His death is not
because of the enmity of other. Referring to Ps 69 indicates disciples convinced Jesus is Messiah. John refers
frequently to the OT to underline that all Jesus' actions are working out God's plan.
- 18 Cleansing the Temple was startling - a messianic action. 'Jews'’ first appearance as antagonists - recognise
working wonders - and especially cleansing the Temple - as indicating Messiah, so seek prove He has authority
to make this claim to be Messiah. Jews don't dispute rightness of his action - but seek a sign to prove Jesus has
the authority to do this. Jews expected God to perform miracles when the Messianic age came.
- 19 John’s technique: ambiguity -> misunderstanding -> comprehension (70 years later). 3 days: OT for short
time - 'in a trice'. (Hos 6:2; Mk 14:58). Replaces man-made ritual with spiritual way to God, without a temple
or one site. Prophets had frequently warned that impurity would destroy the Temple (Jer 7:11-14), and that
when the Messiah came the Temple would be replaced by an ideal Temple, open to all, and with no commerce
in it (Tob 13:10; 14:5-7; 15:5; Zech 14:20-21; Is 56:7; Ezek 40-47). (See also Zech 14:9 - "the Lord will
become king over all the earth"). At Jesus' trial after witness spoke of Jesus promise to rebuild Temple after 3
days, Chief Priest asked Jesus "Are you the Messiah", so contemporary Jews could understand Jesus' words to
be a messianic claim. John saw Resurrection as necessary before Jesus becomes new temple. Jesus' words also
referred to in Jesus' trial (Matt 26:60-61; Mk 14:57-61), at Crucifixion (Matt 27:40; Mk 15:29), and in Acts
(Acts 6:13-14). Jesus regularly refused to give signs on request, but frequently in the synoptics referred to his
resurrection as the only sign that would be given (Matt 12:39-40; 16:4; Lk 11:29). To emphasise the point John
here uses 'raise' rather than 'build'. Irony is that the Jews were to be the means of destroying the Temple, by
rebelling against the Romans, and were to bring about Jesus' death - which was the only way to expiate sin and
so doom the Temple as a place of sacrifice.
- 20 Temple begun 20-19 BC. Therefore now is about AD28. Jews challenge - Cf Mary’s faithful acceptance at
Cana. Jews explode with incredulity, emphasising 'you'.
- 21 Clarification by author unusual - from now on you are on your own. Tension of two points of view:
participants and disciples after Resurrection. Because of this extra viewpoint, each episode adds less than we
expect. Temples of wood and stone metaphors for God; human term ‘temple’ metaphor for Jesus: Jesus is now
the true temple. Reality transformed. Reinforces intimacy with the Father, who is in Jesus’ body/temple.
Unlikely to refer to the 'body' of the Church, a concept which only came later. But John may also have meant
the replacement of the Temple by the spiritual temple and new covenant effected by Jesus' death and
resurrection, as well has his explicit meaning of Jesus' actual resurrection. John often has double meanings.
- 22 Jewish religion and temple must make way for new religion with Jesus at centre. The new Jerusalem has no
temple, for its temple is God and the Lamb (Rev 21:22). also that Jesus' words were not understood by the
disciples at the time. Disciples only came to understand Jesus' words and actions after the Resurrection (Jn
14:26). They then believed in 'the Scripture' - singular, implying a specific passage: not easy to identify which,
eg Ps 16:10; Is 53:12; Hos 6:2. The disciples also believed in 'the word (logos)' which Jesus had spoken - Jesus'
words are to be placed alongside scripture, implying much about Jesus.
- 23 But many believed even then - but probably only because of the many signs/wonders Jesus did. Therefore it
was an initial faith only. John is answering question: “Why not stop here - Jesus has followers, isn't this
enough?” Beware initial/incomplete belief only, based only on signs. Cf Nicodemus. Need full understanding
for full faith.
- To John miracles are signs of God’s love, as well as wonder and power.
- 24 Jesus would not trust Himself to them - trust is good translation here, though translated as 'believe' in
previous verse. Note Jesus knows 'all', not just this group. He knows it is only a 9 day wonder. Jesus wants us
to trust him for what he is, not because he passes tests we set - to understand fully, including self-sacrifice and
love for others. Being committed Christian means responding as a Christian - ie as Jesus/God would - to
circumstances we find ourselves in, and to the people we meet. EG Samaritan woman, temple.
- 25 Emphatic 'He': Jesus' knowledge is undoubted. OT view that God alone knows "the hearts of all men" (1
Kings 8:39; Jer 17:10). He does not need witness from ‘anyone’ - ie he is Son of Man - another claim about the
person of Jesus to know what is in our hearts. (Cf Jn 19:5; Jn 1:51).
- Chiasm: balanced structural text pattern: a-b-c-b-a: whole text focuses on c
- v 13 in Jerusalem at Passover
- v 14-17 disciples remember scripture
- v 18-21 destroy/I will raise
- v 22 disciples remember scripture
- v 23-25 in Jerusalem at Passover
- Let text teach us how to read it. Meaning comes from relationship between text and readers. Recognising
Chiasm pattern is mental act by reader, which helps in process of seeking understanding from text.