John 2 - Expositor's Bible Commentary - Abridged

3. The first sign (2:1–11)

1 The wedding at Cana is linked to the preceding text by a chronological tie: “on the third day,” a phrase that probably means “after three days.” Cana was a village in the hills of Galilee. Its exact location is disputed, but the best site seems to be that of Khirbet Qana, about nine miles north of Nazareth.

2–3 A wedding is always a gala occasion, and in a village like Cana it would be a community celebration. “Refreshments” were provided for all guests. Of these, wine was very important. To fail in providing adequately for the guests would involve social disgrace. In the closely knit communities of Jesus’ day, such an error would never be forgotten and would haunt the newly married couple all their lives. The situation prompted Mary’s urgency when she informed Jesus of the emergency.

4–5 Jesus’ reply to Mary was not so abrupt as it seems, for “woman” was a polite form of address (see also 19:26; 20:15). His statement probably means, “What business is that of ours?” Mary acknowledged that Jesus should act independently, and she confidently told the servants to follow his orders, fully expecting that he would take appropriate action. Jesus indicated that he was no longer under her authority but that he was living by a new pattern timed by the purpose of God. He would begin his miracles according to the purpose of his heavenly Father. The “time” (GK 6052) refers to the first hour when he manifested the real reason for which he came (see 17:1).

6–7 The stone jars were large, containing about twenty gallons apiece. By the social rules of the day, all the guests were expected to wash their hands before eating, and a considerable amount of water would be needed for this. At the lowest estimate, 120 gallons of water would be available. If made into wine, it would supply approximately two thousand four-ounce glasses; and if, as was frequently customary, the wine was further diluted by three parts of water to one of wine, there would have been enough to last for several days.

8–10 The “master of the banquet” was not the host, but a headwaiter or toastmaster called in to take care of the distribution of food and drink at a large social occasion. He was astounded by the high quality of the wine, since generally a poorer quality was served once the taste of the guests became dulled.

11 The purpose of Jesus’ first miracle after entering Galilee is not stated, but the nature of the miracle is very plain. Jesus had come to bring about conversion: water to wine, sinners to saints. And this latter miracle of transformation occurs in almost complete obscurity. Few know when or how it happens, but they know that it does happen.

The effect of this miracle is noteworthy. It marked the beginning of a ministry accompanied by supernatural power; and it proved so convincing to the new disciples that they “put their faith in him.” That is, the deed helped confirm the conclusion they had drawn from their previous interviews with him: Jesus must be the Messiah.

4. The interlude at Capernaum (2:12)

12 This verse covers an unspecified period of time. Since the Synoptic Gospels seem to imply that he had an early ministry in Galilee, it may fit at this point. The allusion to Jesus’ brothers probably refers to younger children of Joseph and Mary, born after Jesus (see Mt 1:24–25; Mk 6:3).

5. The cleansing of the temple (2:13–22)

13–14 About the time of the Passover, Jesus went up to Jerusalem from Galilee for the annual feast. The narrative poses a chronological puzzle, for the Synoptic Gospels unitedly attach Jesus’ cleansing of the temple to his last visit to Jerusalem at the time of his death (see Mt 21:10–17; Mk 11:15–19; Lk 19:45–46). It is best to acknowledge that there were two such occasions, one of which was recorded by John and the other by the Synoptics, especially since there are some significant differences between this account and those in the Synoptics (see EBC, 8:44). It is not at all improbable that Jesus may have cleansed the temple twice, two Passovers apart, and that the second so enraged the hierarchy that their animosity toward him exploded into drastic action.

The sale of cattle and doves and the privilege of exchanging money were permitted in the temple court as a convenience for pilgrims who would need animals for sacrifice and temple shekels for their dues. Under the chief priests, however, the concessions had become merely a means of making money and had debased the temple into a commercial venture.

15–16 Jesus’ action precipitated wild confusion. The animals would be bawling and running about aimlessly; the money changers would be scrambling for their coins in the dust and debris on the floor of the court; the officials would be arguing with Jesus about the rights of the case. Jesus’ expression “my Father’s house” reveals his feeling toward God. The merchandising of privilege was an insult to God and a desecration of the Father’s house.

17 Jesus’ vehemence revealed his inward passion for the Father and his jealous guardianship of the Father’s interests. The Scripture brought to the disciples’ minds is Ps 69:9, from which other passages have been applied to Christ (e.g., Ps 69:1–4 in Jn 15:25; Ps 69:21 in Jn 19:29).

18–21 The Jews’ demand for a sign is quite in agreement with their general attitude toward Jesus during his lifetime (see Mt 12:38; 16:1; Mk 8:11; Lk 11:16). On this particular occasion, Jesus answered enigmatically, “Destroy this temple, and I will raise it in three days.” His critics assumed that he was speaking of Herod’s temple, which had been in process of construction for forty-six years and was still incomplete. Jesus, says the author, really meant the temple of his body, which he would raise up in three days’ time.

22 The author’s comment indicates that from the first of his ministry Jesus had the end of it in view. One can hardly escape the conviction that the fourth gospel depicts the career of Jesus as a voluntary progress toward a predetermined goal. The allusions to the destruction of the temple of his body (2:22), to the elevation on a cross (3:14; 12:32–33), to the giving of his flesh for the life of the world (6:51), to his burial (12:7), and to the announcement of his betrayal and death to his disciples (13:19, 21), attest to his consciousness of the fate that awaited him in Jerusalem. Though the disciples did not comprehend the situation during Jesus’ career, the Resurrection placed the memory of his sayings in a new perspective.

6. The interview with Nicodemus (2:23–3:21) a. Prelude (2:23–25)

These verses introduce three typical interviews in Chs. 3 and 4: Nicodemus the Pharisee, the Samaritan woman, and the royal official at Cana (probably a Gentile). In other words, these three persons represented the Jews, the Samaritans, and the Gentiles—in short, the world he came to save.

23–24 Jesus had already begun performing miraculous works. These signs attracted the attention of the crowd and brought many to a stage of belief parallel to that of the disciples (2:11). They reasoned that since Jesus possessed such power, he must have the favor of God (Cf. 9:30–33). Jesus, however, was not satisfied with a superficial faith. He did not trust himself to those who had professed belief only on the basis of his miracles.

25 Jesus had a thorough understanding of human nature. He could read people more accurately than a doctor can read physical symptoms in diagnosing an illness.