Down to Earth But Heavenly Minded

What does John Chapter 2 mean?

John chapter 1 introduced Jesus as “the Word” and “the Light,” truly and fully God (John 1:1–5). That passage also recorded conversations between John the Baptist and religious skeptics. Near the end of the chapter, Jesus begins to call His earliest disciples.

The second chapter of John covers two events. The first is the miracle of turning water into wine. The second is Jesus’ driving the moneylenders out of the temple complex. Contrast is a common theme used in the gospel of John. The two stories in this chapter are vastly different. One is joyful and quiet. The other is scolding and very public.

The miracle at the wedding is the first of seven “signs” that John uses to prove that Jesus is God. Wedding celebrations in that era were spread out over several days. Unlike today, when travel and communication are easy, it was difficult to predict when guests would show up. Traveling to the wedding site could take days. So, it was the host’s responsibility to provide enough food and drink for all the guests who came. In what would have been a humiliating mistake, the wedding which Jesus attends has run out of wine. Jesus’ mother, Mary, approaches Him with this problem, but doesn’t give Jesus any instructions (John 2:1–3).

Jesus responds with a question much like saying, “why are you involving me in this?” Mary, for her part, simply tells the nearby servants to follow Jesus’ instructions. When they do so, six large stone jars of water have been transformed into wine. And not just any wine: the master of ceremonies indicates that it’s better than what they had before (John 2:4–11).

Turning water into wine wasn’t just a gift from Jesus to the married couple. It was to save them from extreme embarrassment. It was also done in a quiet, almost secretive way. As far as we know, no one except a few of the disciples, Jesus’ mother Mary, and the servants even knew it happened. John’s gospel is the only one which records this miracle.

Changing water into wine is also a powerful symbol of Jesus’ purpose. The six water jugs were used for purification from sin. Six is the biblical number of man, and of imperfection. Wine is symbolic of blood. The miracle’s meaning was as much about Jesus replacing ritual purification with divine blood as anything else. His participation in a simple, joyful event also explains His compassion for people. This didn’t stop His enemies from criticizing Him, however (Luke 15:1–2).

John’s gospel is meant to approach Jesus’ ministry from a different perspective than the other three gospels. While Matthew, Mark, and Luke all mention Jesus clearing the temple late in His ministry, John places this event early. The most likely reason for this is that Jesus cleared the temple on two separate occasions. This would have made the second event even more offensive to the local religious leaders and accelerated their hatred of Jesus.

Jesus’ anger at the situation was not because of money, itself. Pilgrims could not easily travel with sacrificial animals. So, it made sense to provide sacrifices for them to buy near the temple. What bothered Jesus was the way in which business was being done. Instead of providing a service to pilgrims, the merchants were gouging people to make a profit. The emphasis on making money, instead of serving others, was unacceptable. Though He is not described as being enraged, or out of control, it’s easy to see how forceful Jesus was in this situation (John 2:12–17).

This is also one of Jesus’ first opportunities to predict His own death and resurrection. Most who heard Him claim to be able to rebuild the temple in three days assumed He was speaking of the brick-and-stone temple. After His resurrection, the disciples will realize that Christ was speaking about His own body: destroyed and restored after three days (John 2:18–22).

Chapter Context
Chapter 2 begins to show Jesus’ “signs,” or miracles, which will prove that He is the Savior. The miracles will become more spectacular over time, but they start quietly. Contrast is an important part of the gospel of John. The quiet, joyful miracle at the wedding is starkly different from the loud public spectacle of clearing the temple. Jesus’ first miracle symbolizes His mission. During the temple clearing, He also predicts His death and resurrection. This sets the stage for Jesus’ private discussion with Nicodemus, a respected and influential man.

Verse by Verse

Verse 1. On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there.

“The third day” probably means the third day after Jesus recruited Philip and Nathanael (John 1:43–51). It probably doesn’t mean Tuesday; in the Jewish tradition, virgin brides married on Wednesdays. Widows married on Thursdays. In Jesus’ era, weddings were not single-day events. The realities of travel in that era, for messengers and guests, made it difficult to predict exactly when a person would arrive. A typical celebration could last a week.

We don’t know specifically where Cana was, but it was the hometown of Nathanael (John 21:2). Nathanael might have been the original invitee, for that reason. It’s possible that Jesus’ mother, Mary, was helping to serve guests at the wedding, explaining her involvement in the story (John 2:3). The wording between this and the following verse (John 2:2) suggests Mary was already there and Jesus and His disciples came later.

Weddings are a common source of symbolism in Scripture; God is often compared to a groom, and His people compared to a bride.

Context Summary
John 2:1–12 describes Jesus’ first miracle, which is turning water into wine at a wedding. This miracle was discreet and known only to a few people. Changing water meant for purification into wine, symbolic of blood, is a reference to Jesus’ role as Messiah. Instead of rituals, we are purified by the miraculous blood of Christ. John specifically uses the Greek word sēmeion, or “sign,” for these miracles, since they are meant to prove that Jesus is God. This is the first of seven such signs in the gospel of John.

Verse 2. Jesus also was invited to the wedding with his disciples.

The wording of these verses (John 2:1) suggests that Jesus’ mother Mary was already at the wedding. Jesus’ group would have arrived later. Based only on these words, it’s not clear if Jesus was directly invited to the wedding. Since Cana was Nathanael’s hometown (John 21:2), he might have been the main invited guest. Jesus might have been there because He was related to Mary, or as Nathanael’s friend. At this point, Jesus had only five, perhaps six disciples. These were John, Andrew, Peter, Philip, Nathanael, and possibly James (John 1:35–51; Matthew 10:2).

Ancient Jewish weddings typically lasted several days. They included a great number of guests. Hospitality was a major concern in this culture, so any blunder would be embarrassing for the bride and groom. Neither Jesus, His family, nor His friends were wealthy. It’s no surprise that the married couple didn’t have enough supplies to last. The upcoming miracle (John 2:9–10) is very subtle; only the servants, Mary, and a few disciples even know it has occurred.

Verse 3. When the wine ran out, the mother of Jesus said to him, “They have no wine.”

Being a good host was extremely important in the ancient Middle East. Weddings were important social events; guests came from far away. It was critical for the bride and groom to make a good impression. Wedding guests expected there to be enough food and drink to last the entire, several-day celebration. Fair or not, just as today, local custom put tremendous pressure on newlyweds to entertain their guests. Since Jesus’ friends and family were poor, it’s not surprising that they ran out of wine. This would not have made it any less embarrassing for the couple.

It’s important to note that Mary doesn’t make any demands of Jesus. She does not ask Him to do anything specific. As far as John records it, she doesn’t “ask” anything, at all. She simply brings the need to Him. This is consistent with the rest of the four gospels: at no time does Mary approach Jesus with any type of request. The Bible doesn’t support the idea that Mary is specially empowered to speak to Jesus on behalf of others. As it happens, when she first approaches Him, Jesus comments that He’s not directly involved in what’s happened so far (John 2:4).

Also of note is that Jesus had never performed a miracle at this point in His life (John 2:11). Non-biblical texts have added fantastic tricks and displays of power to Jesus’ childhood, but none are from legitimate sources. Mary’s trust in Jesus is that much more impressive, knowing that she had never seen Him perform a miracle. All she knew is that He could solve the problem.

Verse 4. And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.”

In modern written English, Jesus’ response to His mother can be misinterpreted as blunt, even rude. This is a quirk of translating from one language to another. In the original Greek, His reply was very formal and polite. The term “woman” could also be thought of as “madam” (John 19:26; 20:13). The phrase Jesus used is a common Greek expression which implies that two things are not related. Examples are Mark 1:24 and Mark 5:7. A more modern phrasing of Jesus’ response would be, “Madam, what does this have to do with me?”

This is also the first of many references to “time” in the gospel of John. Jesus is constantly aware that He is on a divine schedule. Everything needs to happen at the right time. Since toasts were common at celebrations like this, it’s also possible that Jesus literally meant that it was not yet His turn to offer a toast.

It’s important to note that Mary does not command Jesus, nor does He defer to her immediately. Rather, he questions her timing and her purpose. And yet—also important—is that He did not say, “no.”

Verse 5. His mother said to the servants, “Do whatever he tells you.”

Mary brings Jesus a problem, rather than her own pre-packaged solution. She does not ask Him to make, buy, or create more wine. She simply tells Him what her concern is, then instructs others to follow His lead.

When we pray, it’s easy to forget that it’s not our place to tell God what to do. We can ask (Matthew 7:7–8), but mostly we need to listen (James 4:2–3). Jesus’ response (John 2:4) is the equivalent of saying, “What does that have to do with me, ma’am?” Yet, Mary doesn’t ask for any specific thing. She merely tells the servants to listen to His instructions. Since Jesus had never performed a miracle before (John 2:11), we can’t be sure what she expected. Even without miracles, Mary has come to trust that Jesus can resolve her problems. Just as when Jesus was conceived, Mary seems content to trust in God’s plans, even when she doesn’t know all the details (Luke 1:34, 38).

Verse 6. Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.

Turning water into wine was the first of John’s seven highlighted miracles—called “signs”—meant to prove Jesus’ divinity. This miracle is not only a kind gift to the bride and groom. It is also a powerful metaphor for Jesus’ role as Savior. The water jars were used for ritual purification, holding around twenty-five gallons, or nearly ninety-five liters, each. Six is the biblical number of man; it can also represent imperfection. Seven is the “perfect” number: the number of God. Wine is a common biblical symbol of blood.

Jesus transformed water, meant for ritual cleansing, into wine, representing blood. In a symbolic way, this mirrors how Jesus’ sacrifice transformed the rituals of the law into the gospel of grace.

According to John 2:11, this was the first miracle Jesus had ever performed. Later verses will explain that only the servants, Mary, and the disciples would have known about the event. True miracles are always a message from God, and this miracle is meant to teach the new disciples about Jesus.

Verse 7. Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim.

Six stone jars (John 2:6) would have held between 120 and 150 gallons of water, or between 450 and 560 liters. That’s not an incredible amount of water. But Jesus is acting in response to a married couple’s need (John 2:3). He’s in the process of transforming this into quite a bit of wine (John 2:8–10).

It’s no accident that Jesus involves the servants in His miraculous work. Jesus frequently asks people to play some part in His miracles. The power is entirely His, but God wants us to express faith and obedience. In the Greek of John’s gospel, the action-word for “faithfulness” is used nearly one hundred times, but the noun for “faith” isn’t used at all. True faith in Christ is living, active, and in motion.

Also, the gospel is about changing us as people, not re-creating us from scratch. Rather than just conjuring wine into existence, Jesus asks servants to supply water, so that He can change it into wine. And, as He often does, He expects us to take advantage of everything He offers: the servants filled the jars “to the brim.”

Verse 8. And he said to them, “Now draw some out and take it to the master of the feast.” So they took it.

Here again, we see Jesus asking people to participate in His miracles. God has all power, but He frequently asks us to do something as a way of contributing to His work. We are expected to be active in our faith, not passive, even though the results are entirely up to God. Here, Jesus acts in response to a need (John 2:3) through the work of servants (John 2:5–7).

This account lacks any sense of showmanship. There is no hocus-pocus, incantations, or other fireworks. This is important for two reasons. First, true miracles are not for entertainment. They send a message from God, or about God. Many of the false miracles attributed to Jesus’ youth (John 2:11) are frivolous or flashy, with no apparent purpose. Second, Jesus’ power comes from His own divine nature. He is not conjuring other spirits. Nor is he tapping into some arcane system. What Jesus does is not “magic”—it’s a miracle.

The headwaiter, or chief servant, was the one in charge of overseeing all the wedding arrangements. The Bible doesn’t mention whether he knew that the wine had run out; it’s safe to assume that he did. This helps to explain his surprise at the excellent quality of the wine (John 2:10).

Verse 9. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom

Wedding planners are not a modern invention. The master of the banquet, or chief servant, was the man responsible for overseeing the wedding arrangements. He probably checked all food and wine before it was served to the guests. Here, John’s account makes it clear that the chief servant was not aware of Jesus’ involvement. It’s possible the man never found out. On the other hand, it’s virtually certain he knew the wine originally intended for the guests had been used up. This would explain part of his amazement (John 2:10). Suddenly finding 120-plus gallons—or some 450 liters—of wine would have been a pleasant surprise.

The other amazing aspect of the wine was its quality. As the servant will explain, better wines were usually served first. Poorer wines were served once the guests had already had something to drink. By then, the alcohol would have taken effect and they’d be less sensitive to the quality of the wine. But this wine—the better wine—was being served after all the other wine was gone.

Verse 10. and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”

The master of the banquet, or chief servant, is impressed and surprised by the quality of the wine. However, he has no idea that Jesus had created it out of water (John 2:6–9) . Instead, he gives credit to the groom for saving the best for last. He assumes this was a deliberate, extravagant choice by the married couple.

Questions about whether this was alcoholic wine are answered clearly and simply by a look at the Greek words being used. The reference to “poorer wine” uses the word elassō, which means “lesser, inferior, or younger.” The reference to the “good wine” uses the word kalon, meaning “superior” in this case.

Greek includes words which imply consumption, or the drinking-and-swallowing of liquids, such as phago, pinō. Yet the chief servant refers to the time when “poorer” wine was usually brought out by using the Greek word methysthōsin. This is from the same root word Paul uses to warn against drunkenness (1 Corinthians 11:21; Ephesians 5:18). The servant’s comment could be translated to say that “once the people are drunk,” the poorer wine comes out.

According to the chief servant, and John’s recorded words, what Jesus produced was the kind of high-quality wine which would usually be served first. After that wine—the same substance as which Jesus had just created—had made people “a little drunk,” lower-quality wines would be served. The Greek terms for grape juice and “new wine” are not used here. While the Bible clearly warns against drunkenness, there is no doubt that what Jesus produced was actual “wine,” a fermented beverage, as the word is commonly understood.

Verse 11. This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.

John describes Jesus’ miracles as “signs.” He chose that word, of many terms in Greek which he could have used, for a reason. Other Greek words mean things such as “strange event,” “power,” or “wonder.” Instead, John uses sēmeion, which literally means “sign:” that which sends a message. Jesus’ miracles are specifically meant to prove that He is the Messiah, and the Son of God. The first of these was turning water into wine at a local wedding (John 2:6–10).

This verse helps us understand why Jesus performed the miracle, and why it was done so quietly. The gift was for the bride and groom, so they would not be embarrassed. The miracle was for the disciples, so they would believe in Him. Jesus will gradually reveal more of His power to the disciples.

Fictional accounts of Jesus’ early life sometimes include dramatic, almost random miracles with spectacular effects. But John makes a point of saying that this was the first miracle Jesus had ever performed. The first plague in God’s judgment of Egypt was a transformation of water into blood (Exodus 7:20–21). Jesus’ first miracle is a transformation of water into wine—symbolic of blood—but for the sake of grace.

Verse 12. After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

Galilee is a region both north and west of the Sea of Galilee, and west of the Jordan River. The climate was cooler and wetter than the surrounding area. This made it a popular travel destination and full of beautiful plant life. Cana is the hometown of the disciple Nathanael (John 21:2), but historians are unsure of where it was. Most likely, Nazareth was in the same general area, but a bit further from the larger towns, such as Capernaum. Capernaum was a moderately-sized city at the north end of the Sea of Galilee. There was a Jewish synagogue there, probably one Jesus and disciples such as John, Philip, Peter, and Andrew had attended. Fishermen such as Jesus’ disciples would have had plenty of friends and associates in this region.

John also mentions Jesus’ “brothers,” as an entirely separate group from His disciples. In other words, the other men were also children of Jesus’ mother Mary. This is one of several places where the New Testament indicates that Mary had other children after Jesus was born (Matthew 13:55–56; Luke 8:19; Galatians 1:19).

Verse 13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem.

Jewish men living in the regions around Jerusalem were expected to attend three yearly festivals in the city (Deuteronomy 16:16). These were Passover, Pentecost, and Tabernacles; also called the Feasts of Unleavened Bread, of Weeks, and of Booths, respectively. The gospel of John also mentions the Feast of Dedication, today called Hanukkah (John 10:22). Some of Jesus’ most interesting conversations occurred during these festival times in Jerusalem.

The city was the center of Jewish worship. It was the seat of David’s power (2 Samuel 5:6–10) and the location of the temple (1 Kings 6—7). People traveled great distances to offer sacrifices there, and to participate in religious ceremonies. Many of these people owned no livestock. Instead, they had to purchase a suitable sacrifice after they arrived. This led merchants, money-traders, and lenders to set up shop just inside the temple grounds. That could have been a good thing, to help people honor their obligation to God.

Unfortunately, the men there were not focused on telling people about the Lord. Nor were they motivated to help pilgrims. These men were abusing the situation: gouging vulnerable people for the sake of profit.

Context Summary
John 2:13–23 describes Jesus driving corrupt businessmen from the temple. His wrath is not because of selling sacrifices, itself, but rather the greedy focus on money with no regard to serving God. Jesus is never depicted as out of control, but His anger is clear. It’s likely that this is an early temple cleansing, and the other gospels record a second, separate incident. Jesus’ right to act this way is challenged by the authorities. In typical Hebrew style, they demand a miraculous sign. Jesus instead predicts His own death and resurrection. This passage contrasts with the quiet, joyous miracle at the wedding.

Verse 14. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there.

The presence of the livestock vendors and money changers in the temple probably started off with good intentions. Jewish people traveling long distances to the temple (Deuteronomy 16:16; John 2:13) did not always have the means to bring animals with them. It made sense to provide a way to purchase proper sacrifices. There would also be a need to help people convert their coins into local money. Apparently, turning a profit soon took over. More of a problem was that instead of conducting business near the temple, or just outside it, the marketplace had been moved inside the temple grounds.

The area in question is known as the “Court of the Gentiles,” just inside the borders of the temple. This should have been the place where Israel reached out to tell others about God. It was meant to be one of the spaces set aside for God’s people to focus on God’s purposes. Instead, it was being used as a blatant money grab (John 2:16).

Some interpreters see a warning here for modern ministries: to avoid allowing a ministry to lose sight of its original purpose. Worse is the threat of letting business concerns outweigh spiritual concerns, or a ministry becoming entirely profit-driven.

Verse 15. And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables.

Popular culture often depicts Jesus Christ as soft, quiet, and gentle. While He exhibited those demeanors when appropriate, Jesus was neither timid, nor weak, nor frail. Incidents such as this show that Jesus was capable of action and righteous anger. That even included a level of physical confrontation when it became necessary. A critical point to note is that Jesus makes the whip which He used to drive these men from the temple. He didn’t see the problem, lose His temper, and then pick something up to swing in a rage. His actions were deliberate, leaving no mistake about His intent or His justified anger.

The sad situation in the temple reflected Israel’s spiritual state during Jesus’ earthly ministry: stuck in a rut, wealth-obsessed, and uninterested in heavenly things. Jesus’ disruption of the business there was certainly against local civil laws. It’s to be expected that the local guards and priests would be upset with His actions. And yet, nothing in the Bible suggests that He harmed anyone, or any animals, or damaged any property. Jesus doesn’t just cause a commotion; He stays to explain His reasons (John 2:16).

A common question the Bible leaves unanswered is whether any of the scribes, priests, or merchants recognized Jesus. As a young boy He had amazed crowds—at this very temple—with His spiritual knowledge (Luke 2:46-47). It’s likely that Jesus performed this “cleansing” more than once, with the second being during the days just before His crucifixion (Matthew 21:12; Mark 11:15; Luke 19:45). If so, He would have been easily remembered and even more hated after the second incident.

Verse 16. And he told those who sold the pigeons, “Take these things away; do not make my Father ‘s house a house of trade.”

Doves, sheep, oxen, and lambs were common sacrificial animals used in the temple. The men selling them might have started out with good intentions. Traveling pilgrims would have needed help to offer proper sacrifices. Money-changing into local currency was a common business. Unfortunately, the focus seems to have turned to profit more than service. Even worse, this vulgar trade had been brought directly in front of the temple. Instead of the temple grounds being a place for prayer and praise for God, it had been turned into a crass marketplace. The “Court of the Gentiles,” the outermost part of the temple itself, was supposed to be a pathway for others to find God. Instead, Jesus finds it clogged with predatory businesses (John 2:14–15).

Jesus’ command is impossible to misunderstand: get this out of My Father’s house! According to the gospel of Luke, in what seems to be a similar cleansing of the temple later in His ministry, Jesus even referred to these men as “robbers” (Luke 19:46). What Jesus did was clearly against local civil laws, but His purpose was to obey a higher law. His passion for cleansing the temple will remind the disciples of a prophecy in Psalm 69:9. This text described someone with “zeal” for the house of God.

Verse 17. His disciples remembered that it was written, “Zeal for your house will consume me.”

Jesus demonstrated humility, gentleness, friendship, and love. Yet, He was not the soft-skinned, frail, passive sage seen so often in works of art. Reading what He endured during His last hours before crucifixion vouches for His physical toughness (Matthew 26:67; 27:27–31). The gospels also depict Jesus as passionate, direct, quick-minded, and brave. A fragile pushover could never have single-handedly cleared a courtyard full of merchants. Nor would a weakling have stood His ground against the commotion that came after. The disciples are reminded of Psalm 69:9, which refers to the Messiah. “Zeal” is defined as “passion, energy, and devotion.” Jesus’ passion for the purity of the temple is clear.

At the same time, His anger is controlled. This account is careful to note that Jesus didn’t pick up a whip or pull one out of his belt. Rather, He made the whip in response to what He saw in the temple (John 2:15). That was a purposeful, intentional act. There is no biblical reason to think Jesus harmed anyone, or any animal, or damaged any property. And yet, He single-handedly evicted all the vendors and moneylenders, without being arrested or mobbed. This says a lot about the powerful presence Christ must have had. Even so, this kind of incident generated hatred from the local religious leaders, who would eventually “consume” and kill Jesus (Matthew 12:14).

Verse 18. So the Jews said to him, “What sign do you show us for doing these things?”

When the gospel of John uses the term “the Jews,” it typically refers to the scribes, religious leaders, and politicians. In this instance, they were justified in questioning Jesus. Just as they were right to question John the Baptist, these leaders should have investigated any person disrupting the status quo in the way Jesus did. Consider that what Jesus had done was not only disruptive to business, but it was also public, loud, and almost certainly illegal. What would make a man think He had the right to judge the leaders at the temple?

Hebrew thinking supposed that a true prophet of God was proven by the ability to perform a miracle. Jesus is challenging their spiritual condition, so they ask a blunt question: “What miracle are you going to do to justify yourself?” More than likely, the men asking this question didn’t really expect an answer. Much as they had asked John the Baptist (John 1:25), these men are asking Jesus, “Who do you think you are?” This is a common human response when challenged about our mistakes: we instinctively attack the authority of the one criticizing, instead of considering the actual problem.

Verse 19. Jesus answered them, “Destroy this temple, and in three days I will raise it up.”

John uses the term “the Jews” to refer to the scribes and other religious leaders. Since Jesus had just disrupted their business and caused a scene (John 2:14–16), they were right to question Him. In doing so, they challenged Him (John 2:18) to perform a miracle. This was the traditional sign of a true prophet; it would have demonstrated that Jesus’ words were from God. This is precisely why John refers to Jesus’ miracles as “signs:” they were meant to prove Christ’s divinity. And yet, Jesus will later point out that no evidence is ever enough for the hardened skeptic (John 5:39–40; Luke 16:31).

Rather than responding with magic and fireworks, Jesus makes a claim which almost nobody understands at first. The temple in Jerusalem had taken nearly fifty years to build. It was the most important place in Jewish society. Work on this version of the temple had continued nearly constantly since around 20 BC. So, when Jesus claimed that He could rebuild a destroyed temple in only three days, they assumed He was crazy. However, Jesus’ reference was to His future death and resurrection (Matthew 27:63; Mark 14:58). After He is crucified, that connection will be clear to the disciples.

Verse 20. The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”

The temple was massive and beautiful. Solomon had built a gorgeous structure (1 Kings 6), which was unfortunately raided by the Egyptians a few decades later (2 Chronicles 12:1–5). Israel eventually rebuilt it, as described in the books of Ezra and Nehemiah. The Rome-appointed king, Herod, was upgrading this “second temple” at the time Jesus began His ministry. It was the center of Jewish worship, and entirely necessary for proper sacrifices to God. When asked to perform a miracle to justify His disruption of trade inside the temple grounds (John 2:13–18), Jesus claimed He can rebuild a destroyed temple in three days (John 2:19).

In this gospel, “the Jews” are usually the scribes, Pharisees, and other religious leaders. They would have been offended at the idea that something so important could be so easily rebuilt. However, Jesus was predicting His own death and resurrection. This statement will be used against Jesus both during His trials (Matthew 26:61) and as heckling when He is crucified (Matthew 27:40). In AD 70, the Roman Empire would completely obliterate the temple and the Jewish sacrificial system would be erased (Mark 13:2; Hebrews 8:13).

Verse 21. But he was speaking about the temple of his body.

Jesus often makes comments about spiritual issues which are misinterpreted in physical ways. Earlier, Jesus was challenged to produce a miracle (John 2:18–19). He had disrupted businesses which overtook the temple grounds (John 2:14–16). Local religious leaders demanded miraculous proof that Christ had the right to do this. Jesus responded by saying that He could rebuild “this temple” in only three days.

Solomon had spent years building the first temple. Nehemiah devoted years to rebuilding it. Herod spent decades remodeling the current temple. So, claiming that one could rebuild “this temple” in just days sounded absurd. The people thought Jesus meant the brick-and-mortar sanctuary. Instead, Jesus was predicting His upcoming death and resurrection. When Jesus is arrested, this statement will be part of the evidence against Him (Matthew 26:61). And, when He is crucified, it will be used to taunt Him (Matthew 27:40). After He is raised, it will be seen as yet another fulfilled prophecy (Mark 10:34; 16:1–6).

Verse 22. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

After Jesus is resurrected (Matthew 28:9–10), His disciples realize His earlier statement (John 2:19) was a prophecy about His own body. This is especially important; there would have been no way for Jesus to simulate such a thing or pretend it to be true. It’s also important because His reference to the temple and His own resurrection was used both in His trials (Matthew 26:61) and as an insult while He was dying on the cross (Matthew 27:40). This means Jesus’ claim could not have been invented after His death. Later, Jesus will refer to death as the means to “plant a seed” which produces new life (John 12:20–25).

In the gospel of John, we often see people respond to miracles based on their preferences. What a person wants to believe often has a more powerful influence on them than what they should believe (John 7:17) or what they have reason to believe (Romans 1:18–20). Some, like the Pharisees (John 5:39–40), refuse to see God’s work and instead invent ways to explain away the miracle—or cover it up (Matthew 28:11–15). Others, like the disciples, see them as proof that what they’ve read in the Scriptures is true.

Verse 23. Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.

Jesus would come to Jerusalem at least three times a year, as required for all Jewish males living in the area (Deuteronomy 16:16). The first of these required festivals was Passover, also called the Feast of Unleavened Bread. The second was Pentecost, or the Feast of Weeks. The third was Tabernacles, or the Feast of Booths.

After His resurrection, the disciples recognized Jesus’ earlier prediction (John 2:19, 22). This was further proof of His message (Mark 10:34). In the same way, people in Jerusalem are beginning to see the evidence pointing to Jesus as the Messiah. In the gospel of John, there are seven specific “signs,” or miracles, used to demonstrate that Jesus is God. Unfortunately, most would reject what they saw in Jesus.

A person’s “name” is symbolic of their authority and power. This is why we use signatures—our names—for certifying important documents. Persons often follow through on orders “in the name of” a higher official. However, many of the people who “believed in [Jesus’] name” at this point of His ministry were only interested in the miracles, not the message (John 2:24). There is a colossal difference between knowing something is true and putting trust in what you know. Many who followed Jesus early on were looking for entertainment but weren’t committed to His message. When His message becomes difficult, these shallow thrill-seekers will fall away (John 6:60–66).

Verse 24. But Jesus on his part did not entrust himself to them, because he knew all people

As God incarnate (John 1:1, 14; Hebrews 1:4–6), Jesus had supernatural wisdom of other people’s hearts and minds. He knew many of them were only interested in entertainment. Jesus was careful not to “entrust” Himself to the people in the sense that He didn’t deeply explain His ministry or mission, as He would do for others (Matthew 13:10–11; Mark 4:10–12). Jesus’ conversations with the Pharisees and His miracles certainly provided a good show. Over time, people would fall away as they realized that fireworks were not the main purpose of Christ’s ministry (John 6:60–66). God doesn’t perform wonders simply to keep us amused (Matthew 12:39).

Some claim only a miracle will make them believe; it’s almost certain they won’t believe even if they see one (Luke 16:30–31). Simple intellectual belief is not identical to trust, which is the essence of saving faith (Ephesians 2:1–10; Hebrews 11:1). The gospel requires each person to submit to Christ’s Lordship (Romans 10:9), not merely admit that He exists (James 2:19). It’s likely the unspecified signs (John 2:23) are what inspired Nicodemus to seek Jesus out, as described later (John 3:1–2). He knew that true miracles were messages from God (Luke 9:41–43; John 11:43–44). Only someone bringing God’s message could do the things Christ did.

Context Summary
John 2:24—3:15 describes a meeting between Jesus and a Pharisee. The last two verses of chapter two highlight the fact that Jesus knew men better than they knew themselves. Nicodemus was the ancient equivalent of a politician, cleric, and professor all rolled into one. Jesus proves that this man doesn’t understand religion as well as he’d like to think. In contrast to the loud, public spectacle of clearing the temple, this encounter is a private, nighttime meeting. Their actual conversation was probably longer than the summary recorded here.

Verse 25. and needed no one to bear witness about man, for he himself knew what was in man.

Jesus didn’t need anyone to educate Him about human nature nor other people’s thoughts. He knew exactly what each person needed to know and what they needed to hear. This is why He didn’t trust everyone claiming to follow Him in Jerusalem (John 2:24). That withheld “trust” meant not revealing more of His divinity and power (Matthew 13:10–11; Mark 4:10–12). He knew many of them were just following to see more miracles. Jesus will prove His ability to reach people right where they need it over and over.

With the woman at the well, an outcast among outcasts, He will use acceptance (John 4:23–24). With someone like Nathanael, He used dry humor (John 1:47). With Nicodemus, a legalistic and educated man, He will use deep thinking (John 3:10). The comment that Jesus knew “what was in man” is the bridge connecting the cleansing of the temple to the conversation with Nicodemus in chapter 3. Immediately after saying that Jesus knows all about man, and what was in man, John 3:1 says that “a man of the Pharisees” came to see Jesus. Part of that conversation will be Jesus proving that Nicodemus isn’t as spiritually wise as he thinks he is.

End of Chapter 2.

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