Welcome to Day 2137 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

The Gospel of John – 5 – Wine...Coins...and Signs – Daily Wisdom

The Gospel of John – Part 2 Presentation of the Word – Wine…Coins…and Signs

Today we continue our Good News series according to John the Apostle. This message begins with the miracles of Christ. John 2:1-25 The next day there was a wedding celebration in the village of Cana in Galilee. Jesus’ mother was there, and Jesus and his disciples were also invited to the celebration. The wine supply ran out during the festivities, so Jesus’ mother told him, “They have no more wine.” “Dear woman, that’s not our problem,” Jesus replied. “My time has not yet come.” But his mother told the servants, “Do whatever he tells you.” Standing nearby were six stone water jars, used for Jewish ceremonial washing. Each could hold twenty to thirty gallons.  Jesus told the servants, “Fill the jars with water.” When the jars had been filled, he said, “Now dip some out, and take it to the master of ceremonies.” So the servants followed his instructions. When the master of ceremonies tasted the water that was now wine, not knowing where it had come from (though, of course, the servants knew), he called the bridegroom over. “A host always serves the best wine first,” he said. “Then, when everyone has had a lot to drink, he brings out the less expensive wine. But you have kept the best until now!” This miraculous sign at Cana in Galilee was the first time Jesus revealed his glory. And his disciples believed in him. After the wedding he went to Capernaum for a few days with his mother, his brothers, and his disciples. It was nearly time for the Jewish Passover celebration, so Jesus went to Jerusalem. In the Temple area he saw merchants selling cattle, sheep, and doves for sacrifices; he also saw dealers at tables exchanging foreign money. Jesus made a whip from some ropes and chased them all out of the Temple. He drove out the sheep and cattle,/ scattered the money changers’ coins over the floor,/ and turned over their tables. Then, going over to the people who sold doves, he told them, “Get these things out of here. Stop turning my Father’s house into a marketplace!” Then his disciples remembered this prophecy from the Scriptures: “Passion for God’s house will consume me.” But the Jewish leaders demanded, “What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it.” “All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.” “What!” they exclaimed. “It has taken forty-six years to build this Temple, and you can rebuild it in three days? But when Jesus said “this temple,” he meant his own body. After he was raised from the dead, his disciples remembered he had said this, and they believed both the Scriptures and what Jesus had said. Because of the miraculous signs Jesus did in Jerusalem at the Passover celebration, many began to trust in him. But Jesus didn’t trust them, because he knew all about people. No one needed to tell him about human nature, for he knew what was in each person’s heart. This chapter begins with Jesus attending a Cana wedding; while there, he helped the groom’s family avoid embarrassment and social shame. But Jesus’ simple act of kindness was much more—it was a sign. 2:1–2 The next day in verse 1 (NTL) most likely means on the third day (NIV) after the events of 1:45–51, where they had traveled to Galilee. So it was probably the third day after He arrived in Galilee. Regardless, Jesus was again in the region of His upbringing. Cana was about four miles north of Nazareth, and this was quite likely the wedding of a close family member, possibly even one of his half-brothers. This would explain His mother’s proactive role at the feast. Weddings in those days were different than they are today in the West. The parents arranged marriages in the ancient Near East, a contract was prepared, vows were spoken in the synagogue, tokens were exchanged, and then the man and woman returned to their respective homes. Although legally considered married, they lived apart during an engagement period, which lasted no less than two months and could be as long as a year. At the end of the waiting period, the groom would take to the streets with his friends, usually at night, in a torch-lit procession from his home to the bride’s home in a grand parade accompanied by pomp and color and singing. After speeches of goodwill and blessings were pronounced over the couple, the groom took his bride home, where family and friends feasted for as long as a week. The groom’s family was expected to provide enough food and drink for everyone. 2:3–4 The family hadn’t planned well for this particular wedding feast, and the guest drank more than expected. After all, Jesus had brought five extra guests, and it was not uncommon for unexpected guests to show up. The family didn’t have enough wine to serve their guests the entire time, which was a significant breach of etiquette. In the East, hospitality is considered a sacred duty and, sometimes, a cause for legal action if withheld! Nevertheless, something needed to be done, so Mary turned to her oldest son for help.  You can’t help but wonder if Jesus performed miracles growing up before his public ministry began, so his mom knew his capabilities. In verse 4, six words or phrases need explanation, mainly because the language and culture are foreign and could lead to misinterpretation. “Woman, or Dear Woman …” To all husbands and sons: I encourage you to avoid this term of address. It doesn’t go over well in English. However, in the culture of first-century Galilee, it was very polite, much like addressing a woman as “Yes, Ma’am.” “Dear woman, that’s not our problem,” The Greek behind this phrase is based on a Semitic expression; in the NIV, it is translated “Woman, why do you involve me?” “My time has not yet come.” Jesus references His “time” or His “hour.” Eight times in John’s gospel, He says the time or hour has not yet come (2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). These expressions are always references to the time of His glorification. Mary knew before conception that her son was the Messiah. For years, she and Joseph endured scorn, ridicule, and misunderstanding for apparently conceiving Jesus during their engagement. For decades, she waited patiently to share her wonderful secret with the world. She likely saw the present crisis as a perfect opportunity for Jesus to burst onto the political scene, stir the people to action, and begin His campaign to claim the throne of David. Jesus’ response clarified three misconceptions.

• First, the Messiah’s glory would come at the expense of His death, not as the result of a dazzling show of power.
• Second, the Messiah’s glory would come from God, not people.
• Third, the Messiah’s glory would occur on the Father’s timetable, not anyone else’s.

Mary may not have understood the full significance of her son’s correction, but she got the message: He knows His destiny, and He’s in charge. 2:6–10 The fact that Jesus did act and that it was by supernatural means tells us that He didn’t object to His mother’s request. On the contrary, having addressed her misguided motivation, He was delighted to help the host family. He instructed the servants to fill six stone water jars weighing 20-30 gallons each. This amount would provide more than 150 gallons of wine. That’s enough for 2400 one-cup servings. To understand the background context. By this time in history, turning water into wine was a clichéd, sleight-of-hand parlor trick. Today would be like pulling a rabbit out of a top hat. Conjurers in pagan temples used special pitchers with hidden chambers to create the illusion of pouring water or wine at will. I see Jesus revealing His sense of humor in choosing to solve the family’s problem by doing what others could merely simulate. He left no room for trickery. While he stood back—perhaps even while reclining at the table in the other room—the servants handled the jars, fetched the water, and drew the sample. Then, the miraculous transformation occurred somewhere between the jars and the wedding coordinator. Note that the provision of wine was abundant, and the quality was excellent. Take note of the Lord’s motivation: This was a simple act of kindness done in love for His friends or family. He didn’t make this a sideshow spectacle. It appears the only people who knew about it were those who had already believed in Him as the Christ. The “headwaiter” didn’t even know what had happened. 2:11–12 John concludes the essay with a comment and a transition to the next scene. He calls this miracle of Jesus the first of many “signs.” The supernatural display of power attested to His identity as God. Moreover, it symbolized what He had come to do: to transform all who believe in Him. While the time for Jesus’ “glory” had not come, His disciples witnessed it nonetheless. And their faith was strengthened as a result. Afterward, Jesus and His disciples—five of them at this point—enjoyed a time of family reunion in Capernaum, roughly 18 miles northeast of Cana. Because Mary’s husband, Joseph, is not mentioned in any Gospel after Jesus’ twelfth year (Luke 2:41–52), most interpreters conclude that he had died. Mary probably lived with one of Jesus’ half-brothers. 2:13–14 Let me set the stage as we move into this next section on Jesus clearing the temple. We are used to reading a book or watching movies chronologically through the story. Have you ever read a book or watched a movie where they jump back in forth in time as part of the movie? Several of the books in the Bible were written that way. Unfortunately, an unknown period of time had passed after the wedding; we have no way of knowing how long.   Unlike Luke, whose chronicle reads more like a traditional history—chronological and event-driven—John’s narrative is more philosophical and driven by a central theological purpose: to prove that Jesus is the Son of God. Therefore, some episodes appear way out of chronological order, organized by topic rather than by time or place. It is like arranging your picture albums by events instead of chronologically.  Like summer vacations, graduations, or birthdays. The remainder of John’s chapter 2 is such an example.  The other Gospel accounts of Jesus clearing the temple occurs after Christ’s triumphal entry into Jerusalem on Palm Sunday. (Matt 21, Mark 1, Luke 19)1 So either the temple clearing was recorded twice, or John pulled that story from near the end of Christ’s ministry and inserted it here. John’s account of Palm Sunday and Passion Week does not include this story, although it does include him going into the temple where the voice of God spoke.   So as you study scripture, be aware that it does not always follow a chronological storyline. John does the same thing in revelations, which cannot be read chronologically. This is one such storyline whose symbolism fits much closer to Passion Week. In John’s Gospel, the Feast of Passover is a signpost along the journey through Jesus’ life, and it plays a crucial role in the narrative. Earlier, John the Baptizer called Jesus “the Lamb of God” (1:29, 36). John does not use the term again, but he does use symbolism to identify Jesus as the true sacrificial lamb and the ultimate fulfillment of the Passover festival. Passover goes back to the time in Egypt when Moses was instructed to prepare a lamb a certain way and to honor the Lord’s presence by spreading its blood on the lintel and doorposts of every Israelite’s house. So when the death angel moved through Egypt to take the life of the firstborn male in each household, he passed over every home bearing the blood of a sacrificial lamb. By the first century, the festival was very different. It hardly resembled the solemn event of Israel’s exodus from bondage in Egypt. The priesthood was wholly corrupt, and the priests’ greed had polluted the temple. The outer courts of the temple complex had become a mixture of flea markets and stock markets. This so-called “Annas Bazaar” was named for Annas, a godfather-like figure who once held the office of high priest but had been deposed by the Roman government more than fifteen years earlier. Since then, he ruled through a successive series of puppet priests, most of them his sons, and continued to run a well-established con game on a grand scale. Put bluntly, he was corrupt to the core. Throughout the year, but especially at Passover, all Jewish males were expected to visit the temple, pay the tax required by the Law of Moses, and sacrifice an animal. On Passover, the sacrifice was to be a lamb, and as always, it had to be without blemish or defect. Moreover, the tax had to be paid in shekels, not in foreign currency, which bore images forbidden by the Law. Annas and his cronies set up stations in the temple courts to exchange foreign currency for shekels—for an exorbitant fee. Then, he supplied sacrificial animals, for which he charged the top price. If someone brought his animal, an inspector would judge it unfit and offer another in trade … for additional cash. Undoubtedly, the inferior animal would later become another man’s “superior” sacrifice. What a racket! During the Passover festival, the population of Jerusalem would swell to more than 250,000 men. Josephus put the total number of people (males and their families) close to three million! Obviously, the money-making potential of the temple was staggering. This setting is what Jesus had seen each year as He and His family visited the temple to celebrate festivals, observe sacrifices, and glorify God. But, this year, like all the others, He found not a place of worship, but a shameless sham—a shrine to greed and a sanctuary for thieves. But, this year, especially if it was at the climax of his ministry, something was different.  2:15–17 Jesus’ disciples stood back—probably in stunned silence. Mouths wide open, they stared astonished as Jesus tossed furniture like toothpicks and slung coins like seeds. (Bullwhip) The lash of His whip sent livestock scurrying behind their unclean owners as the true temple Owner’s voice (Jesus Christ) echoed through the courts, “Get these things out of here. Stop turning my Father’s house into a marketplace!” And the disciples remembered Psalm 69:9, “Passion for God’s house will consume me.” 2:18–19 Once the commotion died down, the inevitable confrontation came. Jesus was not surprised. He knew it would happen … and where it would lead Him. The religious leaders knew the Scriptures too. Concerned with the issue of authority—just as they were with the Baptizer in the Judean wilderness, they demanded (18), “What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it.” John uses the term “sign” here, just as in 2:11, because Jesus was not opposed to offering a miracle as a seal of authenticity under the right circumstances (2:23). However, the burden of proof was not His to bear in this case. He was not in violation of the Law. His actions were not blatantly immoral. The rightness of His actions was authority enough. So instead, Jesus gave them a veiled response (19). “‘All right,’ Jesus replied. ‘Destroy this temple, and in three days, I will raise it up.’” Only a perceptive hearer would comprehend it, and none of them qualified. His disciples didn’t understand His true meaning until after His resurrection. 2:20–22 Just as Jesus expected, the religious authorities took His challenge literally. But, unfortunately, they completely missed His point.  The temple was constructed to be the dwelling place of God—not that God needs a structure! God is omnipresent, present everywhere simultaneously. Therefore, he ordered the temple constructed to house the unique manifestation of His presence, a supernatural light called the shekinah, “glory.” In the Old Testament, this light appeared in a burning bush on Mount Sinai and as a pillar of fire in the wilderness. When the Tabernacle was constructed—and later the temple—the shekinah hovered over the ark of the covenant behind a thick veil in the most holy place. The Lord did this to benefit His people and affirm His presence among them as their only God. Unfortunately, because of the people of Israel’s repeated and persistent failure to worship Him exclusively and because of their immorality and rebellion, the shekinah had long ago departed. While God’s love for Israel never faded, and He continued to guide the nation after its return from exile, the temple had not been the dwelling place of God for centuries. When Jesus challenged the religious leaders, it’s as though He were pointing to His chest to say, “I AM the authentic dwelling place of God.”  2:23–25 John concludes this part of the story on a positive note. While the religious leaders had remained defiant and rejected their High Priest, many others believed. John adds that those who believed did so by “observing” Jesus’ signs.

Application: John 2:1–25

Keeping Your Temple Clean John tells the story of Jesus cleansing the temple in Jerusalem to establish three primary truths:

• God owns His temple, not priests. He called priests to steward the temple and help people approach Him as He commanded.
• God’s Word is the only authority recognized in the temple, not the high priest or any other designated position. Therefore, anyone acting contrary to His Word has no authority.
• God’s Son came to claim ownership of the temple, and the religious “authorities” rejected Him. This point is repeated often in John’s narrative and ultimately leads to the final rejection of Jesus as the Messiah.

This incident also illustrates a practical truth for believers: God’s temple is a sacred ground, a dedicated place of meeting between the Lord and His people. In the Old Testament, the Lord used a physical structure for that purpose: a tabernacle, which the Hebrews called the “tent of meeting,” and then a permanent building in Jerusalem. The Lord was particular about reserving everything in the temple for worship. Once Jesus...