John 2 - NIV Application Bible

2:1–3 In the village culture of Palestine, weddings were important events. Gift-giving was carefully considered, not as a simple gesture of goodwill but as a means of bringing honor on the couple and their families. This practice gives us an interesting insight into the concern of the servants when the feast suddenly runs out of wine. This is not merely an embarrassing situation; it is a dishonoring crisis for the host.

2:4–5 Mary’s statement prompts Jesus to respond in an unexpected way. Translated into English the tone of this response seems harsh, but it is simply formal. Jesus must follow the course that has been determined for him by God. The important Greek word “hour” is used throughout this Gospel to look forward to Jesus’ important work on the cross.

2:6–7 The note that the six jars are stone is a signal they are for Jewish purification washings. Each can hold over twenty gallons.

2:8–10 Jesus tells the stewards to take some of the water that is now wine and bring it to the head steward. The head steward makes a significant pronouncement: In most banquets, the best wine is served first, but Jesus is delivering something superior to anything the banquet has witnessed before. John emphasizes the quality of this wine and its timing: Drinks served before this wine are inferior.

2:11–12 John consistently refers to Jesus’ mighty works as “signs.” The signs are not merely acts of power and might, but they unveil that God is at work in Jesus.

2:13 Jesus comes to Jerusalem for a major festival in the city. He enters the temple (a place of sacrificial purification) and does a likewise symbolic work, demonstrating that it also will experience replacement and fulfillment (just as the stone water vessels in Cana were filled with new wine).

2:14–16 Matthew, Mark, and Luke place the temple cleansing at the end of the ministry of Jesus, while John introduces it at the beginning. In doing so, John is creating a theological portrait of Jesus’ display of signs in the context of Judaism. Jesus is the fulfillment and replacement of Judaism’s festivals and institutions.

Passover was celebrated each spring. Since pilgrims would need approved animals for sacrifice, a considerable animal selling business grew in the city at this time of year. Jesus is attacking the financial machinery of the festival system, which puts him at odds with Caiaphas and the temple leadership.

2:17 His disciples recall Ps 69:9. Here John is indicating two things. First, Jesus is driven to defend and promote his Father’s interests in the world. Second, he is working out the purposes of God—purposes already outlined in the OT.

2:18–22 His critics demand that Jesus show some sign to demonstrate his authority to cause such upheaval. Curiously, Jesus refers to his own destruction and resurrection. Jesus’ audience misunderstands him and thinks he is referring (ironically) to the Jerusalem temple.

In Judaism of this period, many spiritual leaders expected a new temple to be built, replacing the present temple in Jerusalem. Jesus’ deeper meaning referred to his body, which would serve the same function as the temple—even replacing it. Jesus’ death and resurrection will create a new covenant with God and make the services of the Jerusalem temple obsolete.

2:23–25 John is making a sweeping theological affirmation. God alone knows the hearts of men and women—and now Jesus has this same capacity.

✜ 2:1–25 The Cana story forces us to probe the relation of faith and miracle. The disciples saw the sign and believed in Jesus. The main problem with faith anchored to the miraculous is that miracles can become an end in themselves. People begin to seek bread rather than the bread of life. Yet, having sounded this note of caution, we still need to note that Jesus worked wonders and through these displayed his glory. Miraculous signs may become a powerful means to discover or strengthen faith.

Also consider Jesus’ temple experience in this passage. He came to the center of Jewish life, and he acted there in what was considered an outrageous way by those who witnessed it. In that day the temple was a civic center where politics, religion, and law were virtually inseparable; to this place Jesus came as an agent of profound change. We are also called to be participants in our society; to respect it, yes, but also to be a witness for God’s interests. To be salt and light. To be a light on a hill that cannot be missed. Evangelical Christianity is not often outrageous, but Jesus was outrageous in this instance. We need to be agents of change who not only speak the gospel to the world but who are also angered by the things that anger God.