John Chapter 2
Conversion and Cleansing
A. Water into Wine at a Wedding
1. (John 2:1–2) Jesus, His Mother, and His Disciples at a Wedding
“On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Now both Jesus and His disciples were invited to the wedding.”
a. On the third day: John continues the sequence of days that began in the first chapter of his Gospel. He had already described what took place when priests and Levites came to question John the Baptist (John 1:19–28), the following day when John proclaimed Jesus as the Lamb of God (John 1:29–34), the next day when two disciples began to follow Jesus (John 1:35–42), and the day after when Philip and Nathanael were called (John 1:43–51). Now, on the third day after that, a wedding took place in Cana of Galilee. The phrase is reckoned inclusively, so we would say “two days later” in modern terms.
b. Jesus and His disciples were invited to the wedding: The setting emphasizes that Jesus was welcome in moments of joy and festivity. Jewish weddings were the greatest social celebrations of the time, often lasting for days. The presence of Jesus at such an event reminds us that He did not despise human joy but sanctified it by His presence. Some have speculated that this wedding was John the Evangelist’s own, and even that it was the wedding of Jesus Himself, but both are unfounded traditions. What matters is that Jesus and His disciples were invited, and His presence there dignifies marriage and family life. Spurgeon said, “Jesus comes to a marriage, and gives His blessing there, that we may know that our family life is under His care.”
c. And the mother of Jesus was there: Mary is singled out as present, but Joseph is not mentioned, which strongly suggests that by this time Joseph had died. Many scholars, including Barclay, note that this likely explains why Jesus remained in Nazareth for nearly thirty years, caring for His mother and family until His younger siblings were able to provide for themselves. Thus, Jesus arrives at this wedding not only as the Messiah beginning His ministry but as the faithful Son who had fulfilled His earthly responsibilities before entering His public mission.
2. (John 2:3–5) The Wedding with No Wine and a Mother’s Request
“And when they ran out of wine, the mother of Jesus said to Him, ‘They have no wine.’ Jesus said to her, ‘Woman, what does your concern have to do with Me? My hour has not yet come.’ His mother said to the servants, ‘Whatever He says to you, do it.’”
a. When they ran out of wine: To fail in hospitality at a wedding was a social catastrophe. Such an oversight would mark the couple and their families with lasting shame. In a community where honor was highly valued, the memory of such failure would linger for years. Some commentators suggest the family may have been poor, making only minimal provision and hoping it would suffice. Beyond social disgrace, wine symbolized joy in Jewish thought. For the celebration to run out of wine was, as Boice notes, almost to admit that the marriage had no joy.
b. They have no wine: Mary presents the problem directly to her Son. We are not told her exact motive, but it is possible she expected Him to reveal Himself publicly, especially after His baptism, the testimony of John the Baptist, and the gathering of disciples. Her words may also reflect the weight of her own long years under suspicion, carrying the memory of a miraculous conception many dismissed. If Jesus was revealed as Messiah, her honor would be vindicated as well.
c. Woman, what does your concern have to do with Me? Jesus responded with a term of respect, though unusual for a son addressing his mother. By not calling her “mother,” He signaled that a new relationship had begun. From this point forward He would act only under the authority of His heavenly Father. Barclay explains that “woman” in this context is best understood as “Lady,” which carries dignity and honor. Yet Bruce reminds us that Mary could no longer approach Him on the basis of family ties but only as any other disciple, through faith. Jesus’ words point to His absolute dependence upon the Father’s will, later emphasized in John’s Gospel: “The Son can do nothing of Himself, but what He sees the Father do” (John 5:19).
d. My hour has not yet come: The phrase “my hour” recurs throughout John, often referring to the cross as the appointed moment of Christ’s glorification (John 7:30; 12:23). At Cana, it underscores that every action of Jesus was determined not by human request but by divine timing. He would act, but only as the Father directed. Spurgeon observes that Jesus, though gentle, firmly reminded Mary that she could not interfere in His mission. His kingdom is spiritual, governed by His Father’s will, not human expectation.
e. Whatever He says to you, do it: Mary, undeterred, turns to the servants with words that reveal her faith. These are her final recorded words in Scripture, and they are wholly Christ-centered: she directs attention away from herself and toward her Son. Her counsel is timeless—obedience to Christ’s word is the only right response. Barnhouse warned against the error of approaching Jesus through Mary, as though He were less compassionate and she more merciful. Mary herself points us away from such thinking, commanding, “Whatever He says to you, do it.”
Summary of John 2:1–5
The wedding at Cana sets the stage for Jesus’ first miracle. His presence sanctified human joy and dignified marriage, reminding us that He is not distant from ordinary life but near to bless it. The crisis of wine running out reveals both the social weight of failure and the spiritual symbolism of joy exhausted. Mary’s request highlights her expectation of His mission, while Jesus’ reply clarifies that His ministry would operate solely by the Father’s will. Mary’s final recorded words, directing others to obey Jesus, summarize the essence of discipleship: trust Him fully and do whatever He commands.
3. (John 2:6–7) Filling the Waterpots
“Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece. Jesus said to them, ‘Fill the waterpots with water.’ And they filled them up to the brim.”
a. Six waterpots of stone: The miracle began not with something new, but with what was already at hand. Jesus could have created wine in any manner He chose, but He deliberately began with the stone waterpots present at the feast. These vessels, common to Jewish households, were used in ceremonial purification rites. Their presence shows the connection between this miracle and the system of the Law, for they symbolized ritual cleansing under Moses. Yet in Christ’s hands they would soon testify to a new work of grace.
b. According to the manner of purification of the Jews: These waterpots, each holding between twenty and thirty gallons, were connected with the ceremonial washings prescribed in Jewish custom. The detail emphasizes how the old system of ritual cleansing would soon be overshadowed by the joy and abundance of Christ’s ministry. Even in John’s approximate description, Spurgeon saw a lesson for faithful truthfulness in speech, urging that when accuracy is uncertain, it is better to qualify with honesty than to overstate with false precision.
c. Fill the waterpots with water: Jesus gave a simple command, and the servants obeyed. Though He could have filled the vessels Himself or created wine directly, He chose to involve human cooperation. The servants did not perform the miracle, for their work alone was insufficient, yet in their obedience they shared in the blessing. Their part was simply to follow His word, and in so doing they became participants in a work that only God could accomplish.
d. They filled them up to the brim: The servants obeyed without hesitation, filling the jars to their full measure. Their obedience ensured that the miracle would be realized in its greatest abundance. If they had filled the vessels only partway, the result would have been less wine. Spurgeon applied this to faith and obedience: “When you are bidden to believe in Him, believe in Him up to the brim. When you are told to love Him, love Him up to the brim. When you are commanded to serve Him, serve Him up to the brim.” The principle remains true: wholehearted obedience creates room for the fullness of God’s transforming work.
Summary of John 2:6–7
In filling the waterpots, Jesus demonstrated that His miracles often begin with what is already present, yet His command transforms the ordinary into the extraordinary. The use of purification jars points to the insufficiency of ritual cleansing under the Law and the coming abundance of grace through Christ. The servants’ obedience, carried out fully and without question, became the channel through which the miracle flowed. Faith that is filled to the brim prepares the way for Christ to reveal His glory.
4. (John 2:8–10) The Water Turned to Wine and the Best Wine
“And He said to them, ‘Draw some out now, and take it to the master of the feast.’ And they took it. When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. And he said to him, ‘Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!’”
a. Draw some out now, and take it to the master of the feast: Jesus required faith from the servants. They had filled the jars with water, and now He told them to take a sample to the master of ceremonies. Imagine their risk if the master received water instead of wine—it could have meant public shame or rebuke. Yet they obeyed His command in faith, and their obedience allowed the miracle to be tested immediately. Jesus did not instruct them to serve the guests first, but to bring it before the master of the feast, the proper authority, who would make an impartial judgment. Alford reminds us that wine normally requires cultivation, pressing, fermentation, and time, but here all these processes were compressed into a moment by the Creator Himself who first ordained the laws of nature.
b. The servants who had drawn the water knew: The miracle was hidden to most of the guests, but the servants were granted the privilege of knowing what Christ had done. The master of the feast simply judged the quality of the wine; the servants alone understood its divine origin. This blessing was theirs because of their obedience. Notably, Jesus performed the miracle without visible gesture or ritual. Unlike Moses who threw wood into bitter water, or Elisha who added salt to a spring, Christ transformed the water without means, by His will alone. Maclaren rightly observed that this signature of divinity shows creation to be pliable in the hands of its Maker. Spurgeon also contrasts this miracle with the temptation in the wilderness: when Satan asked Him to turn stones into bread for Himself, He refused; but when the need of others was at stake, He freely turned water into wine. The abundance was no accident—more wine was produced than the wedding could consume, likely leaving the newlyweds with both proof of the miracle and a source of blessing. As Trapp said, “No small gifts fall from so great a hand.”
c. You have kept the good wine until now: The master of the feast marveled at the reversal of common practice. Hosts normally served the best wine first and the lesser afterward, when palates were dulled. But here the quality of the wine was superior to anything before. This was both a public compliment to the bridegroom and a testimony to the excellence of Christ’s provision. Jesus did not create weak or inferior drink; He made good wine, though in that culture wine was diluted and far less intoxicating than today’s varieties. Spurgeon noted that drunkenness, while possible, was not the common vice of the age, for the wine was naturally weaker. Morrison adds that the miracle serves as an image of Christ’s transforming power—just as He brought forth wine that surpassed all others, so He brings love, joy, and life in a way the world had never known.
d. You have kept the good wine until now: The statement also holds a spiritual principle. With God, the best is always yet to come. Spurgeon applied this truth to eternity, saying that when the believer enters the presence of Christ, he will exclaim, “He has kept the best wine until now.” The devil, by contrast, deceives in reverse: he serves the sweet wine first, and when men are dulled, he brings forth what is bitter. Morrison observed, “Without God the last is the worst…If sin conceals the worse behind tomorrow, may it not conceal the worse behind the grave?” But with Christ, every stage of the believer’s journey leads to greater glory, until the fullness is revealed in His eternal kingdom.
Summary of John 2:8–10
The servants’ faith and obedience set the stage for Christ’s miracle, proving that His word is trustworthy even when it risks human reason or reputation. The transformation of water into wine displayed His divine authority, not through ritual but by sheer will, demonstrating that all creation obeys Him. The master of the feast unknowingly bore witness to the surpassing quality of what Jesus provides, while the servants held the privileged knowledge of its source. Beyond the wedding, this miracle foreshadows the spiritual principle that with Christ, the best is always yet to come, in stark contrast to the fleeting pleasures of sin.
5. (John 2:11–12) The Beginning of Signs
“This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him. After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.”
a. This beginning of signs Jesus did in Cana of Galilee: John identifies this miracle as the first of seven signs in his Gospel, each chosen to reveal something of Christ’s identity and mission. Importantly, John calls them “signs” rather than simply “miracles.” A sign is more than a display of power; it points beyond itself to a greater reality. This particular sign represents conversion, the transformation of water used for Jewish purification into wine that symbolized joy, grace, and the new work of Christ. Morris noted, “The miracles are all ‘signs.’ They point beyond themselves. This particular miracle signifies that there is a transforming power associated with Jesus.” The contrast with Moses is striking: Moses turned water into blood, symbolizing death under the Law (Exodus 7:17–21), but Jesus turned water into wine, symbolizing the joy and abundance of the New Covenant. The water is a picture of the Old Covenant, while the wine foreshadows the New Covenant—coming after, arising from, and far surpassing the old.
b. And manifested His glory: This first sign revealed something of Jesus’ divine glory. John tells us in John 2:1 that this miracle occurred on “the third day,” hinting forward to the ultimate revelation of His glory on the third day of His resurrection. His glory is not shown here in a cosmic display or a public triumph, but in compassion for a family’s potential shame. The couple’s reputation and future were at stake, and Christ counted this small need important enough to be His first miracle. Glory is revealed not only in power but in mercy.
c. His disciples believed in Him: This miracle deepened the faith of His disciples. They had already believed, but their faith was confirmed and strengthened. Spurgeon notes that the Greek phrase literally reads that they “believed into Him,” suggesting a deeper surrender of trust, as though they submerged themselves into Christ. The master of the feast tasted the wine but gave no testimony of belief. The bridegroom received the benefit of Christ’s power but did not express faith. Even the servants who witnessed the miracle are not said to have believed. It was the disciples who saw the sign, recognized its meaning, and placed renewed faith in Christ. Each person in this narrative teaches us something: Mary shows us to expect Christ to act without dictating how; the servants show us to obey fully and without question; the bridegroom reminds us that Jesus saves the day; the master of the feast teaches us that Jesus saves the best for last; and the disciples prove that true faith is the ultimate fruit of His signs.
d. After this He went down to Capernaum: Following the miracle, Jesus went with His mother, His brothers, and His disciples to Capernaum, a fishing village on the north shore of the Sea of Galilee. This became His adopted home and headquarters for much of His Galilean ministry (Matthew 4:13). The text mentions His brothers, a clear reference to His half-siblings, the children of Joseph and Mary. The Greek term for cousin (anepsios) was available and could have been used if cousins were intended, but John, like the Synoptic writers, consistently refers to them as His brothers. This confirms that Mary bore other children after Jesus, as indicated by Matthew 1:25 (“Joseph knew her not till she had brought forth a son”) and Luke 2:7 (“She brought forth her firstborn Son”). Thus, the family of Jesus—His mother, His brothers, and His disciples—briefly settled with Him in Capernaum, but they did not remain there long.
Summary of John 2:11–12
The miracle at Cana was the first of John’s signs, inaugurating Christ’s public ministry. It revealed His glory not in a dramatic display but in a compassionate act of transformation, turning potential disgrace into joy. The disciples’ faith was deepened as they recognized in this sign a testimony of His divine nature and mission. This event illustrates the greater truth of the New Covenant: Christ takes what is ordinary and temporary, and transforms it into what is abundant and eternal. From Cana, the family of Jesus moved to Capernaum, foreshadowing the establishment of His Galilean ministry.
Conversion and Cleansing
B. The Temple Cleansed
1. (John 2:13–17) Jesus Drives Out the Moneychangers and Sellers of Sacrificial Animals
“Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And He found in the temple those who sold oxen and sheep and doves, and the moneychangers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. And He said to those who sold doves, ‘Take these things away! Do not make My Father’s house a house of merchandise!’ Then His disciples remembered that it was written, ‘Zeal for Your house has eaten Me up.’”
a. The Passover of the Jews was at hand: The Passover brought throngs of worshipers to Jerusalem, swelling the population into the millions. The temple mount was especially crowded, and the outer courts were filled with merchants selling oxen, sheep, and doves, as well as moneychangers exchanging foreign currency into temple coinage. Barclay notes that as many as two and a quarter million Jews could gather in Jerusalem for Passover, each required to pay the temple tax—about two days’ wages—in approved currency. The result was an enormous business enterprise within the very precincts of God’s house. Alford observed that such trade brought an “unseemly mixture of sacred and profane transactions,” blurring worship with commerce. Even more offensive, this activity took place in the Court of the Gentiles, the only space where non-Jews could pray. The sanctity of God’s house had been reduced to noisy bargaining and financial exploitation.
b. When He had made a whip of cords: Jesus did not act in uncontrolled rage. He deliberately wove a whip of cords, a sign of thoughtful preparation rather than impulsive anger. Whether He struck only the animals or also the men is debated, but the emphasis lies in the display of His divine authority. With commanding force He drove out both merchants and livestock, overturned tables, and poured out money. This was not mere protest but a prophetic act of cleansing, carried out with calculated intention. The zeal of Jesus was holy, not carnal, a zeal that demanded purity in worship.
c. He drove them all out… poured out the changers’ money and overturned the tables: By cleansing the temple courts, Jesus directly confronted both corruption and misplaced priorities. The Passover already required ritual cleansing of leaven from the home, symbolizing the removal of sin. Here, Jesus applied that principle to the house of God itself, sweeping out greed and irreverence. This act also highlights the exclusivity of Jewish worship practices at the time. The only space Gentiles had for prayer was turned into a marketplace, robbing them of the opportunity to worship the God of Israel. John places this cleansing early in Jesus’ ministry, while the Synoptic Gospels describe a similar act near the end of His life. Most likely, there were two cleansings, as Tasker observed: one at the beginning of His ministry and another at the end. Morris notes that such corruption was persistent and likely returned after being checked, requiring Jesus to act again.
d. Zeal for Your house has eaten Me up: The disciples recognized in Jesus’ passion the fulfillment of Psalm 69:9. His zeal for His Father’s house consumed Him, not with selfish anger but with holy devotion to the purity of worship. John’s arrangement is instructive: first, Jesus performs a miracle of conversion by turning water into wine; then He performs a work of cleansing in the temple. This is always the divine order—conversion, then cleansing. Christ not only saves but also purifies His people, driving out what defiles so that worship may be holy.
Summary of John 2:13–17
At the crowded Passover in Jerusalem, Jesus confronted the corruption of God’s house by driving out merchants and moneychangers. His act was not impulsive but deliberate, combining authority with prophetic symbolism. The temple, meant to be a house of prayer, especially for Gentiles, had been degraded into a marketplace. By cleansing it, Jesus revealed His zeal for His Father’s honor and the purity of worship. John connects this with Psalm 69:9, showing that His zeal consumed Him. The sequence of John 2 is deeply theological: conversion through the water turned to wine, followed by cleansing through the purging of the temple. Together, they picture Christ’s work in the believer’s life—first bringing transformation, then demanding holiness.
2. (John 2:18–22) Jesus Speaks of a New Temple, and Its Destiny
“So the Jews answered and said to Him, ‘What sign do You show to us, since You do these things?’ Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.’ Then the Jews said, ‘It has taken forty-six years to build this temple, and will You raise it up in three days?’ But He was speaking of the temple of His body. Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.”
a. What sign do You show to us, since You do these things? The leaders of the Jews challenged Jesus’ authority after He drove out the moneychangers. They rightly understood that anyone who cleansed the temple in such a way must have authority from God, and they demanded a sign to confirm His claim. While the question itself was not entirely wrong, the problem lay in their unbelief. They had just witnessed a powerful sign of zeal for God’s house, yet they refused to accept it. As Bruce observed, “Their request for a ‘sign’ was misguided: what sign could have been more eloquent than that which they had just witnessed?”
b. Destroy this temple, and in three days I will raise it up: Jesus gave them a sign, but not one they understood. Speaking of His own body as the true temple, He declared both the coming destruction of His life and His victorious resurrection. The irony is that the very leaders who demanded a sign would become the instruments to fulfill it. At His trial, false witnesses twisted His words, accusing Him of threatening to destroy the temple (Matthew 26:60–61; Mark 14:57–59). At the cross, the mockers hurled His statement back at Him (Matthew 27:40; Mark 15:29). Yet He had spoken of His body, the true dwelling place of God among men. Just as He told the Samaritan woman in John 4:21–24, the time was coming when worship would not depend on a building in Jerusalem or Samaria, but would be offered in Spirit and truth. The true temple is found in Christ, and by extension in His people who are joined to Him. Both Paul and Peter affirm this in Ephesians 2:19–22 and 1 Peter 2:5, describing the church as God’s temple built upon Christ.
c. I will raise it up: Jesus boldly claimed the divine power to raise Himself from the dead. This remarkable statement reveals His consciousness of His deity. The New Testament testifies that the resurrection was the work of the whole Trinity: the Father raised Him (Romans 6:4; Galatians 1:1), the Spirit raised Him (Romans 1:4; 8:11), and here Jesus declares that He Himself would rise by His own authority (John 10:18). No mere man could make such a claim. Tenney notes that Jesus often used paradoxical statements to confound His enemies while providing deeper explanation later to His disciples. This declaration became one of the central signs of His authority—the destruction of His body by crucifixion and its raising in resurrection glory.
d. His disciples remembered that He had said this to them; and they believed the Scripture: At the time, the disciples did not fully understand the meaning of His words. But after the resurrection, they recalled this statement and recognized its fulfillment. Their faith deepened as they connected the words of Jesus with the promises of Scripture, especially Psalm 16:10: “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption.” The placing of Jesus’ words alongside the Old Testament Scriptures demonstrates the authority of His teaching, equal with the inspired Word. As Morris remarks, this pairing of Christ’s word with Scripture reveals profound Christological implications: Jesus’ words carry the very authority of God’s Word itself.
Summary of John 2:18–22
When challenged for a sign, Jesus declared the greatest sign of all: His death and resurrection. By calling His body the true temple, He revealed that God’s dwelling with man would no longer be in stone buildings but in His incarnate life and sacrificial death. The Jewish leaders misunderstood, focusing on the physical temple, but Jesus pointed to His own body as the dwelling place of God. In claiming the power to raise Himself from the dead, Jesus revealed His divine authority and unity with the Father and the Spirit. After the resurrection, His disciples understood and believed both the Scriptures and His words, seeing in Him the fulfillment of prophecy and the true temple of God.
3. (John 2:23–25) Jesus Does Not Entrust Himself to the Many Who Believe
“Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did. But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man.”
a. Many believed in His name when they saw the signs: During the Passover feast, many were drawn to Jesus because of the miracles He performed. Yet their belief was shallow and rooted in admiration of the spectacular rather than in true faith. They were impressed, but not transformed. Morgan notes, “If belief is nothing more than admiration for the spectacular, it will create in multitudes applause; but the Son of God cannot commit Himself to that kind of faith.” The danger of such faith is that it remains at the surface—what Dods called “milk faith.” While this kind of faith might grow into something genuine, by itself it is inadequate. Jesus discerned that mere wonder at miracles does not equal saving faith.
b. He knew what was in man: John explains why Jesus did not entrust Himself to these admirers. With divine knowledge, He saw beyond appearances and understood the depths of every heart. Bruce comments that other leaders might be flattered or misled by crowds of followers, but Jesus could not be deceived. He knew the weakness of human loyalty and the mixed motives in their hearts. Morris adds, “When many came to believe on Him He did not commit Himself to them. He was not dependent on man’s approval.” Alford goes further, saying, “Nothing less than divine knowledge is here set forth… as the text now stands, it asserts an entire knowledge of all that is in all men.” This shows not only His discernment but His deity. Despite knowing the depths of human sinfulness, Jesus still loved mankind, seeing even in fallen men and women the remnant of the image of God.
Summary of John 2:23–25
Many believed in Jesus during the Passover because of His miracles, but their faith was superficial and unstable. Jesus, with divine insight, did not entrust Himself to such belief, knowing the frailty and corruption of the human heart. Unlike human leaders, He was not swayed by applause or numbers; His mission was not to win popularity but to bring true conversion. John closes the chapter reminding us that Jesus knows all men perfectly, exposing shallow faith while still extending His love. In this, His divine knowledge and compassion are both revealed.
