John 2 - NKJV Study Bible

2:1,2 The third day refers to the third day from the last day mentioned (1:43). To walk from where John was baptizing to Cana would probably have taken three days. Cana was about four and a half miles northwest of Nazareth. The wording of the text, the mother of Jesus was there . . . Jesus and His disciples were invited, suggests that Jesus and His disciples were invited because of Mary. Her forwardness in asking Jesus to help when the wine ran out (v. 3) may indicate that she was in some way related to the family holding the wedding.

2:3 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.

2:4 Woman was a term of respectful address (19:26). My hour has not yet come seems to mean that the time for Jesus to publicly work miracles, declaring Himself the Messiah, had not yet come. For the use of similar expressions, see 7:6,8,30; 8:20; 12:23; 13:1; 16:32; 17:1.

2:5 Jesus’ response to Mary seems to have been a refusal to do anything about the situation. Yet she seemed to expect Him to do something. Perhaps something in the tone of Jesus’ voice let Mary know that He would grant her request.

2:6 six waterpots: Each waterpot held twenty or thirty gallons, for a total of 120 to 180 gallons of the finest wine (v. 10). purification of the Jews: Jewish tradition required several kinds of ceremonial washings. Strict Jews washed their hands before a meal, between courses, and after the meal. This “purifying” extended not only to washing hands, but also to washing cups and vessels (see Mark 7:3,4). Because the roads were not paved and people wore sandals, water was needed for foot washing. At a large Jewish wedding, a large amount of water would have been required.

2:8–10 master of the feast: At a Jewish wedding, one of the guests served as a governor of the feast, similar to a master of ceremonies at a banquet. Our modern equivalent is probably a head waiter. This person was responsible for seating the guests and the correct running of the feast. the good wine: Usually the better wine was served first. Then, after the guests’ palates were dulled, the everyday wine was served. But this wine was so good that the master of the feast was surprised to see it being served late in the celebration.

2:11 In the Gospel of John, the miracles of Jesus are called signs, indicating that they pointed to His messiahship. John records seven signs (see also 4:46–54; 5:1–9; 6:1–14; 6:15–21; 9:1–7; 11:38–44). This sign signified Christ’s glory—that is, His deity. When Jesus transformed water into wine, He demonstrated His power.

2:13 the Passover of the Jews: Every male Jew was required to go to Jerusalem three times a year—for the Feast of Passover, the Feast of Pentecost, and the Feast of Tabernacles (see Ex. 23:14–19; Lev. 23). Jerusalem: The synoptic Gospels—Matthew, Mark, and Luke—concentrate on Jesus’ Galilean ministry. John focuses on Jesus’ ministry in Jerusalem. The different accounts do not contradict each other; instead, they complement each other.

2:14 The synoptic Gospels place the cleansing of the temple at the conclusion of Jesus’ ministry (see Matt. 21:12,13), whereas John puts it at the beginning (vv. 14–17). Apparently Jesus cleansed the temple two different times. The language of the synoptic Gospels and that of John differ considerably, indicating two separate events. The Law of Moses required that any animal offered in sacrifice be unblemished, and that every Jewish male over 19 years of age pay a temple tax (see Lev. 1:3; Deut. 17:1). As a result, tax collectors and inspectors of sacrificial animals were present at the temple. However, these officials would not accept secular coins because they had an image of the Roman emperor, whom the pagans worshiped as a god. To put such coins into the temple treasury was thought to be an offense. So in order to accommodate visitors in need of animals and the right kinds of coins, animal merchants and money changers set up shop in the outer court of the temple. These inspectors, collectors, and exchangers, however, charged high prices.

2:15 Jesus’ whip was probably more a symbol than a weapon; nevertheless, it was effective in scattering the money changers and the animals they were selling. Jesus’ actions were a sign of authority and judgment.

2:16,17 The cleansing of the temple was the first public presentation of Jesus to Israel; He presented Himself as Messiah. The Messiah’s ministry began in the temple; He came to purify (see Mal. 3:1–3). The expression My Father’s house was a distinct claim to messiahship. At the wedding in Cana, Jesus demonstrated His deity and power; here He showed His authority. Recalling the words of Ps. 69:9, the disciples understood that Jesus was claiming to be the Messiah.

2:18 The Jews apparently refers to the religious authorities of Israel (1:19), who also understood that Jesus was representing Himself as the Messiah; therefore, they asked for a sign (see 1 Cor. 1:22).

2:19 Destroy this temple: Jesus was not talking about the physical building; He was referring to His body, as John emphasizes in v. 21. Jesus was speaking of His death. I will raise it up: Note that Jesus did not say, “I will build it again.” He was referring to His resurrection, three days after His death. The sign Jesus gave the Jews was the sign of His death and resurrection (see Matt. 12:39; 16:4).

2:20 forty-six years: Herod the Great began restoring the temple in 20 B.C. The work was not finished at the time of this conversation. In fact, it was not completed until around A.D. 64, under Herod Agrippa.

2:21,22 The disciples understood that Jesus was the Messiah (v. 17; 1:41,45,49), but they did not understand that He was speaking of the resurrection of His body until it actually happened.

2:23 many believed in His name: This was saving faith. John’s purpose in recording Jesus’ miracles was for people to believe and have eternal life (20:30,31).

2:24 Commit is the same Greek word translated believe in v. 23. There is a play on words here. These individuals trusted Jesus, but Jesus did not entrust Himself to them. Nicodemus is an illustration (see Ch. 3).