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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE GOSPEL OF JOHN

CHAPTER TWO:
THE FIRST SIGN AND A TEMPLE SIGN

[“The Beginning of His Signs”]
Key Word: Signs

John 2:1-2 – Wedding at Cana

JN2:1 And on the third day 86 a marriage took place in Cana 87 of Galilee, and the mother 88 of Jesus 89 was there.

86	On the third day: Possible after Nathaniel became a disciple of the Nazarene. Note the Nazarene’s parable regarding a wedding. [Matthew 22:1ff.]

87	Cana: Place of reeds, so a marshy area by Galilee. Like Khirbet Qana eight miles north of Nazareth. Called by the Arabs today, Qana el-Jelil, which means Cana of Galilee. [John 4:46; 21:2]

88

The mother: Mary, or Miriam. [Bitter; bitter tears] There is no evidence that Mary was actually a disciple of Jesus. His brothers, and possibly his sisters, did not believe in him John testifies later. Mary was present with the waiting disciples in Jerusalem following the ascension of her son. It is interesting that nowhere do the Scriptures record that Jesus appeared to his mother after his resurrection. [John 2:12; 6:42; 19:25-27]

89	Jesus: The Greek has the article. There are many men called Jesus or Joshua [Hebrew: Yeshua; Greek, Iesou] in the Bible and likely it was a common name. So, John means a specific, or, particular “Jesus.”

JN2:2 Also, Jesus and his disciples were invited to the marriage. 90

90

Jesus and his disciples were invited to the marriage: These disciples would include at least Peter, Philip, Andrew, and Nathanael, and likely John, though the latter is never directly mentioned in the Gospel by his own name. It is possible the reason they were “invited” was because Jesus’ family was either related or very good friends. Note the word “invited” in Jesus’ parable. [Matthew 22:1-14]

John 2:3-11 – Water into Wine

JN2:3 Now wine began to run short. 91 The mother of Jesus approached him, 92 saying, “They have no wine.” 93

91

Began to run short: We do not know how many people were present. Wine was often consumed in large amounts at these affairs, filling all with great joy. Later in the account the one in charge of the feast uses the word “intoxicated” indicating this was not mere grape juice. See the word wine in the Book of Proverbs for details on its use and abuse. See the Biblical Article Wine That Makes The Heart Rejoice!

92	The mother of Jesus approached him: Mary takes the initiative here to direct her son in what she wants him to do.

93	They have no wine: This would not be mentioned if everyone had “had enough.” Clearly the feast has not reached that level of godly intoxication.

JN2:4 Jesus said to her, “Woman, we have no such relationship! 94 My hour is not yet arrived.” 95

94

Woman, we have no such relationship: The Greek is literally, “what to me and you.” It is a Hebraism which is a repellent question and is used to deprecate an interference or rejecting any overtures, indicating that no such relationship exists in which Mary may presume to direct her son in performing some miracle. [Judges 11:12; 2 Samuel 16:10; 19:23; 1 Kings 17:18] The question is used again only in relation to demons. [Matthew 8:29; Mark 1:24; 5:7; Luke 4:34; 8:28] Jesus addresses his mother as “Woman” as he does other women. Nowhere does Jesus ever directly address his mother with “Mother.” It is believed by some that Joseph died after the birth of their seven or more children. A woman raising children alone gets in the habit of directing them and Jesus is described as always being in subjection. [Luke 2:51] Now matters have changed. Mary’s son is now “Christ,” the Anointed. It was inappropriate for her to try and direct what he should do. He gives her something of a rebuke. However, it should be noted that Jesus does perform a miracle, so she got her way in the end.

95	My hour is not yet arrived: Compare John 7:6 and John 12:23.

JN2:5 His mother told the servants, “Do what ever he may tell you.” 96

96

His mother told the servants, “Do what ever he may tell you”: In order to say this, Mary must have had some dealings with the whole affair. She gives directions to the servants at the wedding feast. It is possible this directive indicates a strong-minded and perhaps controlling person. We might expect this of a mother whose husband has died, leaving her to raise four sons and at least two daughters. Mothers often have a difficult time remembering that their sons have grown up and may not need their control and direction. Her language suggests Jesus is going to tell them something, which is what he actually does. There is a subtle mother-son thing going on here and it is possible this becomes the point in the Nazarene’s life where he moves on to his work. Jesus is to do the very thing he suggested later to his own disciple. [Matthew 10:37]

JN2:6 Now there were six stone water jars 97 according to the purification [requirements] of the Jews holding two or three measures.

97	Six stone water jars: These contained about 100 gallons!

JN2:7 Jesus told them: “Fill the jars with water.” So, they filled them to the brim. JN2:8 Then he said to them: “Now all of you draw out [some] and bring it to the one in charge of the dining room.” So they took it to him. JN2:9 Now when the one in charge of the dining room tasted – he not knowing the water had become wine 98 – nor did he know from where it came – though the servants who had drawn the water out knew – the one in charge of the dining room called for the bridegroom,

98	The water had become wine: We can only imagine the vintage “year” and quality of such.

JN2:10 and said to him: “Every person first serves the best wine, and when they all have become intoxicated, 99 [he serves] the inferior [wine]. [But] you have kept the best wine 100 until now.”

99	Every person first serves the best wine, and when they all have become intoxicated: An interesting statement about Jewish practice in those days. [Luke 5:39] Weddings were one of those rare opportunities to become very happy and wine contributed to that elation. Compare Proverbs 31:6, 7.

100	The best wine: The only wine so created. It must have been of outstanding quality and vintage. Wine in Biblical Palestine was of a weak 4-6% variety and considerable amounts had to be consumed to become actually drunk. Some forms were diluted with water as the drink was customary at all meals.

JN2:11 This Jesus did in Cana of Galilee as a beginning of the signs 101 [when] he manifested his glory. 102 And so his disciples believed in him. 103

101	A beginning of the signs: Neither Matthew, Mark, or Luke mention this miracle. But, then, it is unlikely any of them were present on this occasion. Surely the very first miracle of Jesus would have stood out in the mind of any disciple present.

102	Manifested his glory: Compare John 1:14.

103	His disciples believed in him: At some point these disciples must have become aware of what took place.

John 2:12-17 – First Passover and Temple Cleansing

JN2:12 After this [Jesus] went down into Capernaum, 104 and with him his mother, his brothers and his disciples. 105 There they remained for only a few days.

104	Went down into Capernaum: A walk of about 15 miles. Though both towns are along the Sea of Galilee, the inland sea is almost 700 feet below sea level, so it is appropriate to say “down.” [Matthew 4:13] Considered to be his “home.” [Matthew 9:1; Mark 2:1]

105

And with him his mother, his brothers and his disciples: A considerable days walk, unless divided into a couple of days, for the mother of seven children now advanced in years. Some of them may take a ride on a cart. The account does not mention Jesus’ unnumbered sisters. This group must have been about a dozen. We long to know of the conversations that must have occurred along the way.

JN2:13 Now the Passover of the Jews was near, 106 and Jesus went up to Jerusalem. 107

106	The Passover of the Jews was near: Some believe this to be the first of four such Passovers mentioned or alluded to in John. This would have been about the year 30 AD. [John 11:55; 12:1] Judging from the walking distance to Jerusalem this could have been three or four days.

107	Jesus went up to Jerusalem: A considerable walk of almost 100 miles and a 3,000-foot climb over multiple ridges. No doubt this required several days with over-night stays in various towns.

JN2:14 Now in the Temple [area] 108 he discovered those selling cattle and sheep and doves, 109 as well as the coin-dealers 110 sitting [at their tables].

108

Temple [area]: There are two words for “temple” and here it is HERIO [HIEROU, HIERON] from which comes “hierarchy.” This word generally refers to the entire Temple area with its various courtyards. The Greek NAOS [NAO, NAON] will occur a bit later and always refers to the actual shrine or Divine Habitat of God. [See Thayer's; compare notes on NAOS [Divine Habitat] in Revelation in Nazarene Commentary 2000©]

109

He discovered those selling cattle and sheep and doves: Hundreds of thousands of people visited the Passover festival in Jerusalem. It was an opportunity to make considerable money. Some of the Jewish hierarchy had the concession for these commercial “emporiums” within the Temple area. What is to happen is likely to be very irritating to the ruling Jews who were money-lovers. [Luke 16:14] These cattle, sheep, and doves were for sin-offerings. The rich could buy a bull, while only the poor could afford a dove, as in the case of Jesus’ own parents. [Luke 2:24]

110	The coin-dealers: Jews and non-Jews from all over the Roman Empire would carry a variety of monies. The Temple also had its own coins. This EMPORIOU [merchandising] could have been handled outside the Temple area, but then it is not likely the Jewish priests could have the same control and profit.

JN2:15 And [Jesus] made a whip out of ropes. 111 He ejected all of them out of the Temple [area] 112 [along with] the sheep and the cattle. He overturned the tables with the coins of the moneychangers. 113

111

[Jesus] made a whip out of ropes: This required some forethought and was not a hasty decision. The Nazarene is to repeat this about three years later at his triumphal entry into Jerusalem. It would be hard to think of a more powerful introduction to the Jewish hierarchy than Jesus chasing the moneychangers out of the Temple area. What Jesus is to say later about raising the Temple in three days is to be used against him by so-called witnesses at his trial. [Matthew 21:12, 13; Mark 11:11, 15-17; Luke 19:45, 46] We see these men wide-eyed with fear, while others curse the Nazarene’s actions. The news must have spread rapidly to the Jewish hierarchy.

112	He ejected all of them out of the Temple [area]: This is no mean feat as a sizeable amount of people and animals were present. We see and hear these animals now loose outside, and the doves breaking free into the air.

113	The coins of the moneychangers: We see their mad scramble to regather loose coins rolling everywhere. We see the greedy in the crowd trying to scoop up this money.

JN2:16 He told those selling the doves, 114 “Get all of this out of here! ‘All of you are making the House of my Father a house of merchandise’!” 115 [Jeremiah 7:11]

114

He told those selling the doves: The cattle and sheep are not mentioned. The doves were only purchased by the very poor and perhaps Jesus sees unfair greed in taking advantage of these. The others are off chasing the cattle and sheep. The doves may have taken flight and are gone. We see and hear the smells of animals on the loose and feathered wings beating the air. The huge amount of dust would have broken sunlight into columns of light.

115	‘You are making the House of my Father a house of merchandise’: Jesus echoes Jeremiah 7:11. In the latter cleansing at the end of his ministry, Jesus quotes Jeremiah 7:11. [Matthew 21:13; Mark 11:17] The word “merchandise” is from the Greek EMPORIOU, or emporium.

JN2:17 His disciples called to mind what was written, 116 “Zeal for Your House will devour me.” 117 [Psalm 69:9]

116	His disciples called to mind what was written: Possibly after Jesus’ glorification.

117

Zeal for Your House will devour me: The quote is from Psalm 69:9 which is a psalm which also foretells Messiah’s thirst, piercing, affliction, and humiliation. It is interesting that Psalm 69:22 mentions the tables of those Jews who would put the Messiah to death. The latter part of Psalm 69:9 is quoted at Romans 15:3. Jesus could not have uttered these words without considerable enthusiasm over the din which must be echoing in the Temple area.

John 2:18-22 – Sign of Raising “Temple” in Three Days

JN2:18 Because of this, the Jews asked [Jesus], “What sign are you showing 118 to us because of what you have done?”

118	What sign are you showing: Jesus’ actions and words are those of a prophet and a prophet must have some signs according to the Jews. [John 3:2; 6:29, 30; 7:3, 31; 9:16, 33]

JN2:19 Jesus answered and said to them: “Demolish this Divine Habitat and in three days I will raise it up.” 119

119

Demolish this Divine Habitat and in three days I will raise it up: Jesus has in mind the NAOS, the word given him in the text, and that is the Temple proper with its two holy rooms. To the Greeks NAOS [NAO, NAON] was the residence of a god or spirit, thus the shrine inhabited. Jesus has already quoted Psalm 69:9 where it is the Father’s “house” – the Tabernacle of Moses.

JN2:20 So the Jews said, “This Divine Habitat took forty-six years to build, 120 and in three days you will raise it up?”

120

This Divine Habitat took forty-six years to build: Whether the Jews had in mind the center of the Temple area [HEIRON] or the whole area, these use the same word Jesus did, NAOS. The Jews may have rounded off the period 46 years. It is known that Herod began to reconstruct the Temple about 19 BC and so this comes close to the year 30 AD for the beginning of Jesus’ ministry. Luke’s dating also agrees with this. Compare Luke 3:1.

JN2:21 However, [Jesus] was speaking about the Divine Habitat of his body. 121

121

[Jesus] was speaking about the Divine Habitat of his body: Some Trinitarians use this text to prove Jesus, as God, resurrected himself. However, no where else is such a thing stated. Rather, The God of Jesus is always the one who resurrects him. Compare John 10:18 for the meaning. [For details see the work Error of the Trinity in Nazarene Commentary 2000© under John 2:21.]

JN2:22 So, when [Jesus] was raised up from those dead 122 his disciples remembered what he said, 123 and so they believed the Scripture and the word spoken by Jesus. 124

122	When [Jesus] was raised up from those dead: Always in the Christian Bible it is “The God” of Jesus, his Father, who raised him from the dead. [Acts 3:15; 4:10; 10:40; 13:30]

123	His disciples remembered what he said: Note the Master’s promise at John 14:26. [John 12:16; 20:9]

124	So they believed the Scripture and the word spoken by Jesus: Certainly Psalm 69 would be among these. Note that the words of Jesus are associated with Scripture. [Hebrews 1:1]

John 2:23-25 – Faith in an Untrusting Jesus

JN2:23 Now [Jesus] was in Jerusalem at the Passover festival, 125 [and] many believed in his name, beholding the signs he was performing. 126

125	At the Passover festival: Over a week-long period.

126	Many believed in his name, beholding the signs he was performing: We are not told of the “signs” but we can judge these by the accounts in Matthew, Mark, and Luke. This was a powerful introduction to the Messiah and the beginning of his ministry.

JN2:24 But Jesus did not entrust himself to them because he knew all of them. 127

127

Jesus did not entrust himself to them because he knew all of them: That is, he did not reveal or state that he was the Messiah. The Nazarene knows the general character of this Jewish generation that he elsewhere calls “adulterous.” Trust must be earned, and one is wise in not trusting someone not very well known.

JN2:25 Also, because he had no necessity to have others testify about him, for he knew what was within humanity. 128

128

He knew what was within humanity: Or, PME: he understood human nature. Having participated in the creation of humankind and observing their history during his pre-existence, Jesus knows full well the inner characteristics produced by sin. Note in Proverbs 8:31 that Sophia-Logos has considerable interest in humanity.

Review Questions on Chapter Two