John 2 - Holman KJV Study Bible

2:1-2 Third day is probably counted from ­Jesus' encounter with Nathanael. Cana of Galilee was later the site of ­Jesus' third miracle ("the second miracle" performed in Cana; 4:54). Jewish weddings were community events, a time of special focus not just on bride and groom but also on their extended families. ­Jesus' mother may have been a friend of the family, helping behind the scenes. ­Jesus' disciples probably included the five mentioned in 1:35-51.

2:3 The wedding party's running out of wine ironically calls to mind the spiritual barrenness of first-century Judaism.

2:4 ­Jesus' use of woman to address His mother established a polite but firm distance between them, as did His question, what have I to do with thee? On ­Jesus' hour, cp. 7:6,8,30; 8:20. Because of misconceptions about the coming Messiah, ­Jesus chose not to reveal Himself openly to Israel (though He did perform numerous messianic "miracles"see note at ; 2:11). John portrayed ­Jesus as the "elusive Christ" via ­Jesus' pattern of occasional withdrawal (7:6-9; 10:40-41; 11:56-57), His realism about people's true motives (2:23-25), and His ability to elude His opponents when charged with blasphemy (7:44; 8:59; 10:39). ­Jesus remained elusive until His time finally arrived (12:23,27; 13:1; 16:32; 17:1).

2:5 Mary's instructions, Whatsoever he saith unto you, do it, recalls Pharaoh's instructions in Gen. 41:55.

2:6 The six jars may indicate incompleteness since seven represented fullness. Their combined capacity was as much as 180 gallons. The purifying ritual may have involved the washing of the guests' hands and certain utensils used at the wedding.

2:7 Filled them up to the brim points to the abundance of ­Jesus' messianic provision (3:34).

2:9 The governor may have been the head waiter in charge of catering. He supervised the serving of food and drink, and employed several servants.

2:11 The fact that ­Jesus' turning of water into wine at the wedding is called the beginning of miracles . . . in Cana of Galilee leads the reader to expect more miracles (lit "signs") to follow. The corresponding reference in 4:54 is to ­Jesus' healing of the royal official's son again while at Cana, "the second miracle that Jesus did, when he was come out of Judaea into Galilee." Beyond this, ­Jesus' signs include the non-miraculous but prophetic temple clearing (cp. 2:13-22; one of ­Jesus' Judaean signs; v. 23; 3:2); His healing of a lame man (5:1-15); the feeding of the crowds (6:1-15); the healing of the man born blind (chap. 9); and the raising of Lazarus (chap. 11).

In each case, the emphasis is on the way the miracle was a sign of ­Jesus' messianic nature (12:37-40; 20:30-31) and on the striking nature of the feat. These miracles pointed unmistakably to ­Jesus as Messiah—whether it be the large quantity and high quality of wine (2:6,10); the short span required by ­Jesus to "rebuild" the temple (v v. 19-20); the long-distance healing of the royal official's son (4:47,49-50); the lame man's 38 years as an invalid (5:5); the abundance of food ­Jesus produced (6:13); the man's congenital blindness (9:1-2); or Lazarus's four days in the tomb (11:17,39). That He manifested forth his glory; and his disciples believed on him harks back to 1:14.

2:12 Capernaum was about 15 miles northeast of Cana and could be reached in a day's journey. Capernaum served as ­Jesus' headquarters after John the Baptist's imprisonment (Matt. 4:12-13; Luke 4:28-31; cp. Matt. 9:1).

2:13-22 ­Jesus' first major confrontation with Jewish leaders in John's Gospel took place when He cleared the Jerusalem temple at Passover. The Synoptic Gospels record a later clearing, just before the crucifixion (Mark 11:15-19). By clearing the temple, ­Jesus displayed zeal for God's house (2:17; cp. Ps. 69:9) and performed a sign of judgment on the Jewish leaders who had allowed worship to deteriorate into commerce. His action also prophetically foreshadowed His crucifixion and resurrection, which would establish Him as the new center of worship, replacing the old temple.

2:13 This is the first reference to a Jewish feast in John's Gospel and the first reference to passover. Later, John referred to two more Passovers at 6:4 (Jesus in Galilee) and 11:55; 12:1 (Jesus' final Passover in Jerusalem). Beyond this, Matt. 12:1 may refer to another Passover not recorded in John. If so, ­Jesus' ministry included four Passovers and extended over about three and one-half years, spanning from a.d. 29 to 33 (see note at 1:28). Apart from these Passover references, John also mentioned ­Jesus' activities at an unnamed Jewish festival in 5:1 (possibly Tabernacles); at the Feast of Tabernacles in 7:2; and at the Feast of the Dedication (or Hanukkah) in 10:22. Jerusalem was at a higher elevation than Galilee.

2:14 Temple (Gk hieron) denotes the area surrounding the temple, including the Court of the Gentiles, in distinction from the temple proper (Gk naos). Livestock merchants and money changers (exchanging idol-free coins for those tainted with pagan engravings) eased the logistical burden on pilgrims traveling to Jerusalem from afar by providing them with appropriate animals and coins for sacrifices and offerings. By conducting their business within the temple complex, however, they disrupted worship (esp. for Gentiles) and obstructed the temple's purpose.

2:17 ­Jesus' clearing of the temple reminded His disciples of the righteous sufferer in Ps. 69:9. First-century Jews expected the Messiah to purge and reconstitute the temple. ­Jesus was passionately concerned for the holiness and purity of God's house.

2:22 The scripture may be Ps. 69:9 (cited in 2:17). The word which Jesus had said refers to verse 19.

2:23-4:42 The bulk of chapters 3 and 4 is devoted to ­Jesus' encounters with Nicodemus, a representative of the Jewish religious establishment, and an unnamed woman representing Samaritan religion. Interspersed are explanatory sections (3:16-21,31-36) and a vignette on John the Baptist (3:22-30). The encounters with Nicodemus and the Samaritan woman are a study in contrasts. Nicodemus's status as a Sanhedrin member differs sharply from the lowly Samaritan woman who had a sinful past and present. Yet in both cases ­Jesus discerned deep spiritual need. He confronted Nicodemus about his need for regeneration and the woman about her sin.

2:23-25 ­Jesus' knowledge of people's hearts was displayed in His encounters with Nicodemus and the Samaritan woman; see note at verse 4.