Chapter 2

1 Christ turneth water into wine, 12 departeth into Capernaum, and to Jerusalem, 14 where he purgeth the temple of buyers and sellers. 19 He foretelleth his death and resurrection. 23Many believed because of his miracles, but he would not trust himself with them.

1. The third day. [The Wedding Feast at Cana, John 2:1–12. See Early Ministry and Baptism to First Passover; The Ministry of Our Lord; on miracles pp. 208–213.] A common Hebrew and Greek idiom meaning “the second day,” or, as we would say, “the day after the morrow” (cf. Luke 13:32; see Vol. I, pp. 181, 182; Vol. V, pp. 248-250), in this case the second day after the incident of John 1:43–51. Jesus left the vicinity of Bethabara (see on ch. 1:28), traveled the rest of the day mentioned in ch. 1:43, all of the next day, and most of the third. Ch. 2 continues the narrative of ch. 1 without interruption. If Christ’s baptism took place about the time of the Feast of Tabernacles (see on Matt. 3:13), it would now be about the month of December. Some two months had passed since Jesus left Nazareth (see DA 145).

A marriage. Gr. gamos, “a wedding,” “wedding festivities.” These were usually held in the home of the groom and continued for several days (see DA 145, 146; Matt. 25:1–13).

Cana. Traditionally identified, since Byzantine times, with Kefr Kennaµ, 3.5 mi. (5.6 km.) northeast of Nazareth, but now thought to be the modern Khirbet QaЖnaµ, about 8 mi. (13 km.) north of Nazareth (see Early Galilean Ministry). Cana means “the place of reeds.” Reeds abound in marshes near Khirbet QaЖnaµ, and potsherds dating from Roman times have been found there. Also, the name QaЖnaµ corresponds more closely with the ancient name for Cana.

Nathanael was of Cana (ch. 21:2). Here the nobleman found Jesus about one year later (ch. 4:43–54).

The mother of Jesus. John never refers to Mary by name (see chs. 2:12; 6:42; 19:25). Joseph was doubtless dead by this time (see on Luke 2:51). Concerning Mary as the mother of Jesus see on Matt. 1:23 Luke 1:27, 28.

2. Jesus was called. That is, invited. He had known of the wedding and apparently returned to Galilee at this time in order to be present (DA 144).

His disciples. There were five of them—John, Andrew, Peter, Philip, and Nathanael (see ch. 1:40–45). Possibly they were friends or relatives of the two families. Otherwise they received their invitation when they appeared in Cana as companions of Jesus. Their presence testified to the fact that Jesus had entered upon His work as a teacher. See on ch. 1:37, 40.

3. Wanted wine. Literally, “the wine failed.” Having assisted in arrangements for the wedding (see DA 146), Mary felt responsible to supply the lack, and sought to avoid the embarrassment that would otherwise follow.

Mary’s confidence in coming to Jesus with the problem is worthy of note. As a dutiful son Jesus had always been attentive to her desires, and had found an appropriate solution to every problem. Whether Mary expected Jesus to perform a miracle, which He had not done before (see v. 11), is not clear from the Gospel narrative (cf. DA 145, 146). Possibly the presence of Jesus and His disciples had attracted a crowd.

4. Woman. In the Orient a customary, dignified, and respectful form of address (ch. 19:26; cf. DA 146). He who had commanded men to honor their parents (Ex. 20:12; cf. PP 366) was Himself a living example of the principle. For 30 years He had been a loving, obedient, attentive son (see on Luke 2:51, 52; cf. DA 147).

What have I to do with thee? Literally, “What to you and to me?” The expression implies that the one thus addressed has exceeded the bounds of what properly concerns him (see Judges 11:12; 2 Sam. 16:10; 1 Kings 17:18; 2 Kings 3:13; 2 Chron. 35:21; Matt. 8:29; Mark 1:24; Luke 8:28; etc.). That Mary did not understand Jesus’ reply as a refusal is evident from her instructions to the servants (see John 2:5). She was satisfied that Jesus would supply the need in His own good time and way. Throughout His private life in Nazareth, Jesus had honored the authority of His mother; in fact He ever remained a dutiful son in the sphere where that relationship properly prevailed (see ch. 19:26, 27). But now He was no longer a private individual, and Mary did not appreciate fully the limits this placed on her authority over Jesus. She might feel she had the right, in some degree at least, to direct Him in His mission (see on Matt. 12:46–50). Accordingly, in these clear-cut but courteous words Jesus sought to make clear to her the distinction between His relation to her as the Son of man and as the Son of God (DA 147). His love for her was unchanged, but now He must labor from day to day under the direction of His heavenly Father (see DA 208; see on Luke 2:49).

As with Mary and Jesus, parents today often find it difficult to relax, and eventually relinquish, authority over their children, in order that the latter may gain experience in meeting the problems of life for themselves and learn to accept responsibility for their decisions. Wise are the parents and fortunate the children when this transition of authority takes place naturally and without friction.

Mine hour. Compare chs. 7:6, 8, 30; 8:20; etc. Mary apparently hoped that Jesus would, upon this occasion, proclaim Himself the Messiah (see DA 145), but the time for such an announcement had not arrived (see on Mark 1:25). There was an appointed time for each event in His life (DA 451; see on Luke 2:49). Not until the very close of His ministry did Jesus publicly claim to be the Messiah (see on Matt. 21:1, 2), and because of this claim He was crucified (Matt. 26:63–65; Luke 23:2; John 19:7; see on Matt. 27:63–66). Not until the night of the betrayal did Jesus say, “My time is at hand” (Matt. 26:18; cf. John 12:23; 13:1; 17:1).

5. Servants. Gr. diakonoi, whence our word “deacon.” The servants apparently looked to Mary as the one responsible for providing more wine, for even “the ruler of the feast” did not yet know of the lack (see DA 148).

6. Waterpots of stone. Presumably stone was preferable to ordinary earthenware as a container for water used for purposes of purification (cf. Mishnah Kelim 10. 1, Soncino ed. of the Talmud, p. 52; Talmud Shabbath 96a, Soncino ed., p. 459). The water stored in these containers was no doubt intended for the ceremonial use of the guests attending the wedding.

The purifying. That is, the ceremonial washing of hands before and after meals (see on Mark 7:2–5), and perhaps also of the various utensils needed in the preparation and eating of the food at the wedding feast.

The Jews. John was evidently writing for non-Jews. The explanation here given would not have been needed by Jewish readers.

Two or three firkins. The “firkin” (see p. 50) may have been about 5.8 U.S. gal. (22 l.), or, as others think, roughly 10 gal. (c. 39 l.). If we take the smaller estimate of two firkins apiece, each waterpot would have held either 11.6 gal. (44 l.) or around 20 gal. (78 l.); all six would have contained 69.7 gal. (264 l.), or, at the most, 120 gal. (468 l.). A vast number of guests must have been present at this wedding feast.

7. Fill the waterpots. All that human power could accomplish was to be done by human hands (see p. 209). Divine power was about to be revealed, but conscientious human effort was to be united with it. God never does for men what they can do for themselves, as this would make spiritual weaklings out of them. Like Moses (see Ex. 4:2), the widow (2 Kings 4:2), and Jesus own disciples (Matt. 15:34), we are to utilize fully the resources we have at hand if we expect God to add His blessing.

To the brim. The servants could later testify that nothing but pure water had been placed in the jars.

8. Governor of the feast. Gr. architriklinos, literally, “ruler of the three reclining couches.” On formal social occasions the guests at a feast reclined on sloping couches placed on three sides of a low table, the fourth being left open for table service. This arrangement of table and couches was called a triklinion (see on Mark 2:15).

9. Ruler of the feast. Gr. architriklinos, translated “governor of the feast” in v. 8.

Wine. This was “the pure juice of the grape” (DA 149). Jesus would act consistently with principles revealed to earlier Bible writers (see Prov. 20:1; 23:29–32; cf. 1 Cor. 3:16, 17; 6:19). See on Matt. 26:27.

Drew the water. It seems that the water remained water as long as it was in the jars, for it is said to have been “water” when the servants drew it. Perhaps it was during the process of taking water from the jars that it became wine. Compare on Mark 6:41.

Called the bridegroom. In Oriental lands the groom, or his family, or his family, was expected to provide all the supplies necessary for a wedding feast.

10. Every man. The “ruler of the feast” was embarrassed at what appeared to be a departure from standard practice and feared that the guests would blame him for such a breach of custom. By calling the groom, he sought to make clear that the responsibility was not his.

Well drunk. When men were “well drunk” their senses would be dulled, and they would not be able to distinguish good from bad.

Good wine. This wine was superior to any the steward of the feast had ever tasted (DA 148). The guests also noted the quality of the wine—incidental evidence that they were not “well drunk” at the time—and made inquiry as to its origin (DA 149). Heaven always provides its best things last, for those who patiently wait.

11. This beginning. The first miracle was performed about one week after the call of the first disciples (see v. 1). The second recorded miracle was also performed at Cana, on the occasion of Jesus’ next visit about one year later (see ch. 4:43–54).

Miracles. Gr. seµmeia, “signs” (see p. 208).

His glory. That is, the evidence of His divine character and power (see p. 209; see on ch. 1:14).

His disciples believed. This miracle provided the early disciples with the first visible evidence of divine power working through Christ, fortified them against the unbelief and antipathy of the Jewish leaders, and provided them with their first opportunity to testify to their new-found faith. Also, it honored Mary’s trust. In a practical way it expressed the sympathetic interest of Jesus in human happiness.

12. After this. Gr. meta touto, a transitional phrase, used by John (see chs. 11:7, 11; 19:28) to indicate strict chronological sequence without specifying the length of the time interval.

Down to Capernaum. From Cana, deep in the Galilean hills, it would literally be “down” to Capernaum on the shores of the Lake of Galilee, 685 ft. (209 m.) below the level of the Mediterranean (see on Matt. 4:13). The purpose of this visit is not stated.

His brethren. See on Matt. 12:46.

Not many days. Probably during the late winter of a.d. 27–28.

13. The Jews’ passover. [First Passover: First Cleansing of the Temple, John 2:13–25. Cf. on Matt. 21:12–17. See Judean Ministry from First Passover A.D. 28; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord.] This, the Passover of a.d. 28, was the first of Jesus’ ministry (see pp. 193, 247). Had John been writing for Jewish readers, he would simply have said “the passover.” Concerning the Passover feast see on Ex. 12:3–15; Lev. 23:5; Deut. 16:1, 2.

Up to Jerusalem. See on Luke 10:30; 19:28.

14. The temple. Gr. hieron, the Temple with its courts, porches, and outlying buildings, not the naos, the main building itself, as in v. 20 (see on Matt. 4:5). In John 2:21 Jesus uses naos of His body. The outer court, or Court of the Gentiles, was the scene of the unholy traffic here described.

Those that sold. This was Jesus’ First Cleansing of the Temple, His first act of national importance. By it He declared His right to administer the affairs of the Temple and announced His mission as the Messiah. The second cleansing occurred three years later, at the fourth Passover (see pp. 193, 247; see The Duration of Christ’s Ministry; see on Matt. 21:12–17) as a reminder that His claim was still valid.

The changers of money. Or, bankers (see on Luke 19:23).

15. A scourge. Or, “whip.” Jesus did not actually strike the people. The whip was symbolic of His authority, and a flourish in the air would suffice to make His intention clear. No whip is mentioned in connection with the second cleansing.

Small cords. Gr. schoinia, “a cord plaited of rushes.”

16. My Father’s house. The Temple was God’s dwelling place among men (see Ex. 25:8). Again and again the Jews criticized Jesus for speaking of God as His Father (see John 5:17, 18; 8:18, 19, 38, 39; 10:30–33). They also claimed God as their Father (ch. 8:41), but realized that Jesus did so in a higher sense. They perceived that, in these words, Jesus set forth an unqualified claim to divinity. At the second cleansing Jesus spoke of the Temple as “my house” (Matt. 21:13), and when the leaders rejected His final appeal the following day He referred to it as “your house” (Matt. 23:38).

An house of merchandise. That is, a market place, a place for the transaction of common business. At the second cleansing He used the expression “den of thieves” (see on Matt. 21:13). Those today who conscientiously seek to make their Father’s house a “house of prayer” (Matt. 21:13) will avoid making it a place for common thoughts, words, or actions. They will enter His house with awe and reverence, conscious of His holy presence, heart and mind uplifted in prayer and praise (see John 4:23, 24; cf. Ps. 96:9).

17. His disciples remembered. Probably at the very time (cf. v. 22).

Zeal. Gr. zeµlos, “zeal,” “ardor,” “indignation,” “jealousy.” This is a citation from Ps. 69:9 (see comment there). Jesus earnestly desired that His Father’s house should be used exclusively for the purpose to which it had been dedicated (see on Ex. 25:8, 9; Matt. 21:13).

Eaten me up. That is, “consumed me.” With Jesus, loyalty to God was a consuming passion. So it should be with us.

18. The Jews. John’s characteristic designation for the religious leaders of the nation.

Sign. Gr. seµmeion (see p. 208; see on Isa. 7:14; Matt. 12:38, 39). The leaders demanded evidence that Jesus had the right to assume direction of the affairs of the Temple. His act posed a direct challenge to their authority, one that they could not overlook (cf. on John 1:19, 25). As usual, the demand for a “sign,” of the kind these critics desired, went unanswered (see on Matt. 12:38, 39; Luke 23:8).

19. Destroy this temple. Here the word for temple is naos, the sanctuary proper (see on v. 14). In these words Jesus intimates for the first time the fate that awaited Him at the end of His earthly pathway. The Jews were already plotting His death (see DA 164). At His trial they distorted this declaration into the charge that He purposed to destroy the Temple, and made the charge their excuse for fulfilling Christ’s prophecy (cf. Mark 14:58; see on Matt. 26:61).

The analogy between the literal Temple and Christ’s body is not as remote as might at first appear. The sanctuary, and later the Temple, was designed to be the earthly dwelling place of God (see on Ex. 25:8, 9). There, above the mercy seat, appeared the Shekinah, glorious symbol of the sacred abiding presence of God (see on Gen. 3:24; Ex. 25:17). But, as John has already pointed out (see on John 1:14), this same divine glory tabernacled in human flesh in the person of our Lord. Compare 1 Cor. 3:16.

Three days. See pp. 248-250.

Raise it up. Jesus referred to His resurrection (see on ch. 10:18). But the Jews, not fully understanding the import of the declaration, thought of the literal Temple structure. That eventually they did discern the true import of Jesus’ words appears from Matt. 27:63, 64.

20. Forty and six years. See pp. 242, 243. Taken literally of the Temple, Jesus’ obviously figurative statement became a manifest absurdity. The Jews consistently refused to see beneath the surface meaning of His words, or to see in Him anything more than the common man He appeared to be (see ch. 7:15, 20, 33–36; see on chs. 5:17, 18; 8:52–59; 9:29; etc.). This superficial interpretation of the life and teachings of Jesus has been typical of Judaism down to the present time.

21. But he spake. See on John 2:19, 20; cf. 1 Cor. 3:16, 17.

22. When therefore. That is, when the prediction had been fulfilled (cf. on Matt. 17:9). It was only from the viewpoint of Jesus’ ministry as a whole that the disciples were able to understand the deeper meaning of some of His words and acts. After the resurrection the Holy Spirit led them into a more perfect understanding of the meaning of His words and deeds (see John 14:26; 15:26; 16:13).

The scripture. John seems to have in mind a particular passage of Scripture, possibly Ps. 16:10, or 69:9, cited in v. 17. He may refer in a general way to all the OT Messianic prophecies, whose import the disciples understood more fully after the resurrection (cf. on Luke 24:25–27, 44; John 12:16).

The word. That is, the saying of Jesus recorded in v. 19.

23. The passover. See on v. 13.

Many believed. This is the first report of public response to Jesus’ message. John repeatedly notes that, upon various occasions, “many believed” (see chs. 4:39; 11:45; 12:42; see on ch. 1:12). This marks the opening of the Judean ministry, which continued for many months and formally closed at the Passover of a.d. 29 (see Additional Note on Luke 4; The Ministry of Our Lord; see on Matt. 4:12).

The miracles. This is the only record of miracles during the period of the Judean ministry. The only specific miracle mentioned is the one that marked its close, the healing of the man at the Pool of Bethesda (ch. 5:1–9).

24. Commit himself. Or, “trust himself,” that is, to those who professed to believe in Him (v. 23). He knew that many of those now so eager to acclaim Him would, like the people of Galilee two years later, turn away and walk no more with Him (cf. ch. 6:66). He knew the fickleness of the human heart, and how many fair-weather converts were heedless or hypocritical (see ch. 6:64). See on ch. 7:2–9.

25. What was in man. Jesus often read men’s thoughts, thereby giving them evidence of His divinity (see on Mark 2:8).

Ellen G. White comments

1, 2 AH 99, 100, 503; DA 144; ML 186; Te 193

1–11AH 341; DA 144–153; 7T 114

3, 4 DA 146

4 DA 147, 486

5 6T 415

5–10DA 148

7–9GW 206; MH 333

12, 13 DA 154

12–22DA 154–166

13, 14 DA 157

14, 15 MB 2; MM 122

15, 16 DA 158

16 DA 591; MYP 316; 8T 250

17 DA 158; 4T 396

17–19DA 785

18 DA 192

18–20DA 164

19 DA 165, 777

19, 21 DA 705