Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh2.rwp

Text File | 1993-03-13 | 20KB | 350 lines

2:1 {The third day} (\têi hêmerâi têi tritêi\). "On the day the
third" (locative case), from the start to Galilee when Philip was
found (#1:43|), seven days since #1:19|. {There was a marriage}
(\gamos egeneto\). "A wedding (or marriage festival) took place."
See on »Mt 22:8|. {In Cana of Galilee} (\en Kana tês Galilaias\).
This town, the home of Nathanael (#21:2|), is only mentioned
again in #4:46| as the home of the nobleman. There was a Cana in
Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles
from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also
possible. Bernard thinks that it was probably on Wednesday
afternoon the fourth day of the week (usual day for marriage of
virgins), when the party of Jesus arrived. {And the mother of
Jesus was there} (\kai ên hê mêtêr tou Iêsou ekei\). When they
arrived. John does not mention her name, probably because already
well known in the Synoptics. Probably Joseph was already dead.
Mary may have been kin to the family where the wedding took
place, an intimate friend clearly.

2:2 {Jesus also was bidden} (\eklêthê kai ho Iêsous\). First
aorist passive indicative of \kaleô\, "was also invited" as well
as his mother and because of her presence, possibly at her
suggestion. {And his disciples} (\kai hoi mathêtai\). Included in
the invitation and probably all of them acquaintances of the
family. See on »1:35| for this word applied to John's followers.
This group of six already won form the nucleus of the great host
of "learners" through the ages who will follow Jesus as Teacher
and Lord and Saviour. The term is sometimes restricted to the
twelve apostles, but more often has a wider circle in view as in
#Joh 6:61,66; 20:30|.

2:3 {When the wine failed} (\husterêsantos oinou\). Genitive
absolute with first aorist active participle of \hustereô\, old
verb from \husteros\, late or lacking. See same use in #Mr
10:21|. A longer Western paraphrase occurs in some manuscripts.
It was an embarrassing circumstance, especially to Mary, if
partly due to the arrival of the seven guests. {They have no
wine} (\Oinon ouk echousin\). The statement of the fact was in
itself a hint and a request. But why made by the mother of Jesus
and why to Jesus? She would not, of course, make it to the host.
Mary feels some kind of responsibility and exercises some kind of
authority for reasons not known to us. Mary had treasured in her
heart the wonders connected with the birth of Jesus (#Lu
2:19,51|). The ministry of the Baptist had stirred her hopes
afresh. Had she not told Jesus all that she knew before he went
to the Jordan to be baptized of John? This group of disciples
meant to her that Jesus had begun his Messianic work. So she
dares propose the miracle to him.

2:4 {Woman} (\gunai\). Vocative case of \gunê\, and with no idea
of censure as is plain from its use by Jesus in #19:26|. But the
use of \gunai\ instead of \mêter\ (Mother) does show her she can
no longer exercise maternal authority and not at all in his
Messianic work. That is always a difficult lesson for mothers and
fathers to learn, when to let go. {What have I to do with thee?}
(\Ti emoi kai soi;\). There are a number of examples of this
ethical dative in the LXX (#Jud 11:12; 2Sa 16:10; 1Ki 17:18; 2Ki
3:13; 2Ch 35:21|) and in the N.T. (#Mr 1:24; 5:7; Mt 8:29; 27:19;
Lu 8:28|). Some divergence of thought is usually indicated.
Literally the phrase means, "What is it to me and to thee?" In
this instance F.C. Burkitt (_Journal of Theol. Studies_, July,
1912) interprets it to mean, "What is it to us?" That is
certainly possible and suits the next clause also. {Mine hour is
not yet come} (\oupô hêkei hê hôra mou\). This phrase marks a
crisis whenever it occurs, especially of his death (#7:30; 8:20;
12:23; 13:1; 17:1|). Here apparently it means the hour for public
manifestation of the Messiahship, though a narrower sense would
be for Christ's intervention about the failure of the wine. The
Fourth Gospel is written on the plane of eternity (W. M. Ramsay)
and that standpoint exists here in this first sign of the
Messiah.

2:5 {Unto the servants} (\tois diakonois\). See on »Mt 20:26| for
this word (our "deacon," but not that sense here). {Whatsoever he
saith unto you, do it} (\Hoti an legêi humin poiêsate\).
Indefinite relative sentence (\hoti an\ and present active
subjunctive, general statement) with aorist active imperative of
\poieô\ for instant execution. Mary took comfort in the "not yet"
(\oupô\) and recognized the right of Jesus as Messiah to
independence of her, but evidently expected him to carry out her
suggestion ultimately as he did. This mother knew her Son.

2:6 {Waterpots} (\hudriai\). Old word from \hudôr\ (water) and
used in papyri for pots or pans for holding money or bread as
well as water. These stone (\lithinai\ as in #2Co 3:3|) jars full
of water were kept handy ({set there}, \keimenai\, present middle
participle of \keimai\) at a feast for ceremonial cleansing of
the hands (#2Ki 3:11; Mr 7:3|), "after the Jews' manner of
purifying" (\kata ton katharismon tôn Ioudaiôn\). See #Mr 1:44;
Lu 2:22| for the word \katharismos\ (from \katharizô\) which fact
also raised a controversy with disciples of John because of his
baptizing (#Joh 3:25|). {Containing} (\chôrousai\). Present
active participle feminine plural of \chôreô\, old verb from
\chôros\, place, space, having space or room for. {Two or three
firkins apiece} (\ana metrêtas duo ê treis\). The word
\metrêtês\, from \metreô\, to measure, simply means "measurer,"
an amphora for measuring liquids (in Demosthenes, Aristotle,
Polybius), the Hebrew _bath_ (#2Ch 4:5|), here only in N.T.,
about 8 1/2 English gallons. Each \hudria\ thus held about 20
gallons. This common distributive use of \ana\ occurs here only
in this Gospel, but is in #Re 4:8|. In #Joh 4:28| a much smaller
\hudria\ was used for carrying water.

2:7 {Fill} (\gemisate\). Effective first aorist active imperative
of \gemizô\, to fill full. {With water} (\hudatos\). Genitive
case of material. {Up to the brim} (\heôs anô\). "Up to the top."
See \heôs katô\ (#Mt 27:51|) for "down to the bottom." No room
left in the waterpots now full of water.

2:8 {Draw out now} (\Antlêsate nun\). First aorist active
imperative of \antleô\, from \ho antlos\, bilge water, or the
hold where the bilge water settles (so in Homer). The verb occurs
in #Joh 4:7,15|, for drawing water from the well, and Westcott so
interprets it here, but needlessly so, since the servants seem
bidden to draw from the large water-jars now full of water.
Apparently the water was still water when it came out of the jars
(verse #9|), but was changed to wine before reaching the guests.
The water in the jars remained water. {Unto the ruler of the
feast} (\tôi architriklinôi\). Dative case. The \triklinos\ was a
room (\oikos\) with three couches (\klinê\) for the feast. The
\architriklinos\ was originally the superintendent of the
dining-room who arranged the couches and tasted the food, not the
toast-master (\sumposiarchês\). {And they bare it} (\hoi de
ênegkan\). Second aorist active indicative of \pherô\. Apparently
not knowing at first that they bore wine.

2:9 {Tasted} (\egeusato\). First aorist middle indicative of
\geuomai\. As it was his function to do. {The water now become
wine} (\to hudôr oinon gegenêmenon\). Accusative case, though the
genitive also occurs with \geuomai\. Perfect passive participle
of \ginomai\ and \oinon\, predicative accusative. The tablemaster
knew nothing of the miracle, "whence it was" (\pothen estin\,
indirect question retaining present indicative). The servants
knew the source of the water, but not the power that made the
wine. {Calleth the bridegroom} (\phônei ton numphion\). As
apparently responsible for the supply of the wine ({thou hast
kept} \tetêrêkas\). See #Mt 9:15| for \numphios\. When men have
drunk freely (\hotan methusthôsin\). Indefinite temporal clause
with \hotan\ and first aorist passive subjunctive of \methuskô\.
The verb does not mean that these guests are now drunk, but that
this is a common custom to put "the worse" (\ton elassô\, the
less, the inferior) wine last. It is real wine that is meant by
\oinos\ here. Unlike the Baptist Jesus mingled in the social life
of the time, was even abused for it (#Mt 11:19; Lu 7:34|). But
this fact does not mean that today Jesus would approve the modern
liquor trade with its damnable influences. The law of love
expounded by Paul in #1Co 8-10| and in #Ro 14,15| teaches modern
Christians to be willing gladly to give up what they see causes
so many to stumble into sin.

2:11 {This beginning of his signs did Jesus} (\tautên epoiêsen
archên tôn sêmeiôn ho Iêsous\). Rather, "this Jesus did as a
beginning of his signs," for there is no article between \tautên\
and \archên\. "We have now passed from the 'witness' of the
Baptist to the 'witness' of the works of Jesus" (Bernard). This
is John's favourite word "signs" rather than wonders (\terata\)
or powers (\dunameis\) for the works (\erga\) of Jesus. \Sêmeion\
is an old word from \sêmainô\, to give a sign (#12:33|). He
selects eight in his Gospel by which to prove the deity of Christ
(#20:30|) of which this is the first. {Manifested his glory}
(\ephanerôsen tên doxan autou\). First aorist (effective) active
indicative of \phaneroô\, that glory of which John spoke in
#1:14|. {Believed on him} (\episteusan eis auton\). First aorist
active indicative of \pisteuô\, to believe, to put trust in, so
common in John. These six disciples (learners) had already
believed in Jesus as the Messiah (#1:35-51|). Now their faith was
greatly strengthened. So it will be all through this Gospel.
Jesus will increasingly reveal himself while the disciples will
grow in knowledge and trust and the Jews will become increasingly
hostile till the culmination.

2:12 {He went down to Capernaum} (\katebê eis Kapharnaoum
autos\). Second aorist active indicative of \katabainô\. Cana was
on higher ground. This brief stay ({not many days}, \ou pollas
hêmeras\) in this important city (Tell Hum) on the north shore of
Galilee was with Christ's mother, brothers (apparently friendly
at first) and the six disciples, all in the fresh glow of the
glory manifested at Cana. Surely Mary's heart was full.

2:13 {The passover of the Jews} (\to pascha tôn Ioudaiôn\). The
Synoptics do not give "of the Jews," but John is writing after
the destruction of the temple and for Gentile readers. John
mentions the passovers in Christ's ministry outside of the one
when Christ was crucified, this one and one in #6:4|. There may
be another (#5:1|), but we do not know. But for John we should
not know that Christ's ministry was much over a year in length.

2:14 {Those that sold} (\tous pôlountas\). Present active
articular participle of \pôleô\, to sell. They were in the Court
of the Gentiles within the temple precinct (\en tôi hierôi\), but
not in the \naos\ or temple proper. The sacrifices required
animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and
"changers of money" (\kermatistas\, from \kermatizô\, to cut into
small pieces, to change money, only here in N.T., late and rare).
Probably their very presence in his Father's house angered Jesus.
The Synoptics (#Mr 11:15-17; Mt 21:12f.; Lu 10:45f.|) record a
similar incident the day after the Triumphal Entry. If there was
only one, it would seem more natural at the close. But why could
it not occur at the beginning also? Here it is an obvious protest
by Christ at the beginning of his ministry as in the Synoptics it
is an indignant outcry against the desecration. The cessation was
only temporary in both instances.

2:15 {A scourge of cords} (\phragellion ek schoiniôn\). The Latin
_flagellum_. In papyri, here only in N.T. and note Latin _l_
becomes \r\ in _Koiné_. \Schoiniôn\ is a diminutive of \schoinos\
(a rush), old word for rope, in N.T. only here and #Ac 27:32|.
{Cast out} (\exebalen\). Second aorist active indicative of
\ekballô\. It is not said that Jesus smote the sheep and oxen
(note \te kai\, both and), for a flourish of the scourge would
answer. {He poured out} (\execheen\). Second aorist active
indicative of \ekcheô\, to pour out. {The changers' money} (\tôn
kollubistôn ta kermata\). "The small pieces of money (\kermata\,
cut in pieces, change) of the bankers (\kollubistês\ from
\kollubos\, clipped, late word see on »Mt 21:12|)." Perhaps he
took up the boxes and emptied the money. {Overthrew their tables}
(\tas trapezas anetrepsen\). First aorist active indicative of
\anatrepô\, to turn up, though some MSS. have \anestrepsen\ from
\anastrephô\, also to turn up.

2:16 {Take these things hence} (\Arate tauta enteuthen\). First
aorist active imperative of \airô\. Probably the doves were in
baskets or cages and so had to be taken out by the traders. {Make
not my Father's house a house of merchandise} (\mê poieite ton
oikon tou patros mou oikon emporiou\). "Stop making," it means,
\mê\ and the present active imperative. They had made it a
market-house (\emporiou\, here only in N.T., old word from
\emporos\, merchant, one who goes on a journey for traffic, a
drummer). Note the clear-cut Messianic claim here (My Father as
in #Lu 2:49|). Jerome says: "A certain fiery and starry light
shone from his eyes and the majesty of Godhead gleamed in His
face."

2:17 {Remembered} (\emnêsthêsan\). First aorist passive
indicative of \mimnêskô\, to remind, "were reminded." Westcott
notes the double effect of this act as is true of Christ's words
and deeds all through John's Gospel. The disciples are helped,
the traders are angered. {That it is written} (\hoti gegrammenon
estin\). Periphrastic perfect passive indicative of \graphô\
retained in indirect discourse (assertion). {The zeal of thine
house} (\ho zêlos tou oikou sou\). Objective genitive. "The zeal
for thy house." {Shall eat me up} (\kataphagetai me\). Future
middle indicative of \katesthiô\, defective verb, to eat down
("up" we say), perfective use of \kata-\. This future \phagomai\
is from the second aorist \ephagon\. It is a quotation from #Ps
69:9|, frequently quoted in the N.T.

2:18 {What sign shewest thou unto us?} (\Ti sêmeion deiknueis
hêmin;\). They may have heard of the "sign" at Cana or not, but
they have rallied a bit on the outside of the temple area and
demand proof for his Messianic assumption of authority over the
temple worship. These traders had paid the Sadducees and
Pharisees in the Sanhedrin for the concession as traffickers
which they enjoyed. They were within their technical rights in
this question.

2:19 {Destroy this temple} (\lusate ton naon touton\). First
aorist active imperative of \luô\, to loosen or destroy. It is
the permissive imperative, not a command to do it. Note also
\naos\, not \hieron\, the sanctuary, symbol of God's \naos\, in
our hearts (#1Co 3:16f.|). There is much confusion about this
language since Jesus added: "And in three days I will raise it
up" (\kai en trisin hêmerais egerô auton\). Those who heard
Jesus, including the disciples till after the resurrection (verse
#22|), understood the reference to be to Herod's temple.
Certainly that is the obvious way to take it. But Jesus often
spoke in parables and even in enigmas. He may have spoken of the
literal temple as a parable for his own body which of course they
would not understand, least of all the resurrection in three
days.

2:20 {Forty and six years was this temple in building}
(\Tesserakonta kai hex etesin oikodomêthê ho naos houtos\).
"Within forty and six years (associative instrumental case) was
built (first aorist passive indicative, constative or summary use
of the aorist, of \oikodomeô\, without augment) this temple." As
a matter of fact, it was not yet finished, so distrustful had the
Jews been of Herod. {And wilt thou?} (\kai su;\). An evident
sneer in the use of \su\ (thou, an unknown upstart from Galilee,
of the peasant class, not one of the Sanhedrin, not one of the
ecclesiastics or even architects).

2:21 {But he spake of the temple of his body} (\ekeinos de elegen
peri tou naou tou sômatos autou\). Emphatic he (\ekeinos\) and
imperfect tense (he had been speaking). This is John's view as he
looks back at it, not what he understood when Jesus spoke the
words.

2:22 {When therefore he was raised from the dead} (\Hote oun
êgerthê ek nekrôn\). First aorist passive indicative of \egeirô\,
to raise up. And not at first then, but only slowly after the
disciples themselves were convinced. Then "they believed the
Scripture" (\episteusan têi graphêi\). They "believed" again.
Dative case \graphêi\. Probably #Ps 16:10| is meant (#Ac 2:31;
13:35|). {And the word which Jesus had said} (\kai tôi logôi hon
eipen\). Dative case \logôi\ also, but \hon\ (relative) is not
attracted to the dative. Clearly then John interprets Jesus to
have a parabolic reference to his death and resurrection by his
language in #2:19|. There are those who bluntly say that John was
mistaken. I prefer to say that these scholars are mistaken. Even
Bernard considers it "hardly possible" that John interprets Jesus
rightly in #1:21|. "Had he meant that, He would have spoken with
less ambiguity." But how do we know that Jesus wished to be
understood clearly at this time? Certainly no one understood
Christ when he spoke the words. The language of Jesus is recalled
and perverted at his trial as "I will destroy" (#Mr 14:58|), "I
can destroy" (#Mt 26:61|), neither of which he said.

2:23 {In Jerusalem} (\en tois Ierosolumois\). The form
\Ierosoluma\ as in #2:13| always in this Gospel and in Mark, and
usually in Matthew, though \Ierousalêm\ only in Revelation, and
both forms by Luke and Paul. {During the feast} (\en têi
heortêi\). The feast of unleavened bread followed for seven days
right after the passover (one day strictly), though \to pascha\
is used either for the passover meal or for the whole eight days.
{Believed on his name} (\episteusan eis to onoma autou\). See on
»1:12| for this phrase. Only one has to watch for the real import
of \pisteuô\. {Beholding his signs} (\theôrountes autou ta
sêmeia\). Present active participle (causal use) of \theôreô\.
{Which he did} (\ha epoiei\). "Which he was doing" (imperfect
tense). He did his first sign in Cana, but now he was doing many
in Jerusalem. Already Jesus had become the cynosure of all eyes
in Jerusalem at this first visit in his ministry.

2:24 {But Jesus did not trust himself to them} (\autos de Iêsous
ouk episteuen hauton autois\). "But Jesus himself kept on
refusing (negative imperfect) to trust himself to them." The
double use of \pisteuô\ here is shown by #Ac 8:13| where Simon
Magus "believed" (\episteusen\) and was baptized, but was
unsaved. He merely believed that he wanted what Philip had. {For
that he knew all men} (\dia to auton ginôskein pantas\). Causal
use of \dia\ and the accusative case of the articular infinitive
\to ginôskein\ (because of the knowing) with the object of the
infinitive (\pantas\, all men) and the accusative of general
reference (\auton\, as to himself).

2:25 {And because he needed not} (\kai hoti chreian eichen\).
Imperfect active, "and because he did not have need." {That any
one should bear witness concerning man} (\hina tis marturêsêi
peri tou anthrôpou\). Non-final use of \hina\ with first aorist
active subjunctive of \martureô\ and the generic article (\peri
tou anthrôpou\) concerning mankind as in the next clause also.
{For he himself knew} (\autos gar eginôsken\). Imperfect active,
"for he himself kept on knowing" as he did from the start. {What
was in man} (\ti ên en tôi anthrôpôi\). Indirect question with
\estin\ of the direct changed to the imperfect \ên\, a rare idiom
in the _Koiné_. This supernatural knowledge of man is a mark of
deity. Some men of genius can read men better than others, but
not in the sense meant here.