John 2 - ESV Gospel Transformation Study Bible

2:1–12 The miracle of turning water into wine at the wedding in Cana of Galilee is the first of seven “sign” miracles that John chose to record in his Gospel. Also included are the healing of the royal official’s son (4:46–54), the healing of the paralytic at the Bethesda pool (5:1–17), the feeding of the 5,000 (6:1–14), the walking on water (6:16–21), the healing of the man born blind (9:1–41), and the raising of Lazarus (11:1–46). Signs, for John, answer the question, “Who is Jesus?” They do this in part by affirming one or more of the titles ascribed to Jesus in the prologue (1:1–18).

What is revealed about Jesus in this first sign? Through Christ all things were created; he has power over the material universe. Who is Jesus? He is the Messiah who has come in the fullness of time, to usher in the longed-for messianic age—in which wine (evidence of blessed fruitfulness and provision) will flow in overwhelming abundance and the mountains will drip with the best wine for the joy of God’s people (Joel 3:18; Amos 9:13–14; Jer. 31:12).

Who is Jesus? He is the One who takes what is meant for purification and provides blessing through it. In doing so, he shows that he transforms the daily Jewish purification rites by the power of his perfect life (cf. John 2:6–7 and Heb. 9:12; 10:10). Who is Jesus? He is not merely the guest at our weddings but the great eschatological bridegroom who makes us his bride, by the cost of his life (Eph. 5:22–33). He clothes us with the wedding garment of his own righteousness (Isa. 61:10) and prepares us for the great wedding banquet of the Lamb (Rev. 19:6–10).

Who is Jesus? He is the Lord of glory, who calls us to believe in him and to put our trust in him.

2:13–22 In Israel’s history, the temple represented God’s gracious dwelling among his covenant people. By his own initiative, he provided for a restored relationship with his sinful people (Ex. 25:8–9). Unfortunately, however, ritual replaced reality, and pride was more obvious than humility; the “worship of worship”—and, as seen here, the desire for financial gain—took precedence over the worship of God.

Jesus’ cleansing of the temple was much more than an act of moral outrage and judgment. It was also a sign of end-time fulfillment. The temple was never given as an end in itself. Like the tabernacle, the temple was essential but ultimately temporary, for its abuses exposed just how broken God’s worship and God’s worshipers had become through sin. Something better was promised, and that something arrived with Jesus, the true and final temple (John 2:19–21). As the embodiment of the temple (the place where God was present among his people in the Old Testament), Jesus is God with us—Immanuel—and God for us (Isa. 7:14; Matt. 1:18–25).

By Jesus’ death and resurrection, the temple-less worship of the garden of Eden will once again be realized in the perfected worship of the new heaven and new earth. On that day, God himself and the Lamb will be the temple forever (Rev. 21:22).

2:23–25 Ultimately, the gospel is not about us establishing a relationship with Jesus; it is about Jesus establishing a relationship with us—not simply as a consequence of our believing information about him, but more by Jesus “entrusting” himself to us in his revelation of himself. Jesus never did “signs” to impress anyone but to reveal himself as the Messiah and to redeem those he came to save as they recognized who he was and received what he was doing for them.

We know God only because we are known by God (Gal. 4:9). Until God reveals his Son to us and in us (Gal. 1:15–16), we remain spiritually dead (Eph. 2:5). Salvation, from beginning to end, is all of grace. This becomes clear as John now records for us the coming-to-faith experiences of a wide range of people.