John 3:1-21 "THE NEW BIRTH"

John writes his gospel with the aim of showing that “Jesus is the Christ, the Son of God” (20:31). He does this in a number of ways:

1.  By making some very direct  theological statements concerning  Jesus; the most profound is that he makes Jesus equal with God  (John 1:1-18; cf. 5:18).

2. By telling   us about some of the signs that Jesus did. By this He proved that He had the ability to do things that only God could do. Nobody spontaneously makes wine out of water (2:1-11); nobody feeds 5000 people with only 5 loaves and two fishes (6:1-15). Nobody suspends the laws of nature by walking on water (6:16-21). Nobody raises people that have been dead for 4 days,  to life  (11:1-44)

3. By recording some of the profound conversations that Jesus had with various people (i.e. with Nicodemus here, and with the Samaritan woman at the well in Chapter 4). In these conversations Jesus reveals what He calls ‘heavenly things’ (3:12). He reveals the way into   the kingdom of God (3:3, 5), a kingdom infinitely bigger than geographical Israel. In these conversations He invites people to believe in Him (3:16, 18) that they may enter into eternal life.  During the course of these conversations it becomes very clear how ignorant Jews (Nicodemus) and gentiles (The Samaritan woman) were about these things. Many in our world are just like that. People’s understanding of God and of Christ and of the work of the Holy Spirit is too small. Our understanding of the serious effects of the fall is stunted and the nature of our sin is underrated. Most people believe that they have the capacity to work out their salvation through good works. Most people believe that they are going to heaven.

Our text focuses on the conversation of a Pharisee named Nicodemus. 

He comes to Jesus by night, perhaps for fear of being seen. The preceding context is important here. In John 2:23 we read that Jesus performed more of His miraculous signs in Jerusalem during the Passover feast. They are not recorded - see the comment in Jn. 20:30. The result is important to note: "many believed in his name when they saw the signs that he was doing.”  

Nicodemus was one of these  many who saw  these miraculous signs being done. He says to Jesus, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him." And we, in our own minds may be thinking, "this man is a convert. He is one Pharisee who has come  to  believe in Jesus, because he saw the signs.” But, not so!  John 2:24-25  says,  [1] “But Jesus on his part  did  not entrust himself to them, for He  knew all people  and needed  no one to bear witness about man, for he himself knew  what was in a man."

Now what did Jesus know about these so-called believers, like Nicodemus that caused Him to not entrust Himself to them?  The answer is given in our text. Jesus knew that Nicodemus, the religious man and leader that he was, was not born again. Jesus knew what was in Nicodemus. The problem with religious men like Nicodemus is that he is not born again.  He does not really know God. He does not know what this kingdom of God is all about.  

And, so without much further ado, Jesus tells him, “Truly, truly I say to you, unless one is born again  he cannot see the kingdom of God.” (3:3) 

Now Nicodemus is really confused. Jesus is speaking here of the necessity of a birth. The only birth he knows of is the birth which a woman gives to a baby. So what is this ‘born again’?   Bewildered he asks a sort of logical question, “How can a man be born (again) when he is old? Can he enter a second time into his mother’s womb and be born?” (3:4).  So Jesus repeats  himself,  “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God”.  He is repeating the same thing, but He adds a phrase,   ‘born of water and the Spirit’.  

The subject is still the regenerating   work of the Holy Spirit, but what is the meaning of the water? There are a number of views here. We will not elaborate on them all. Both,  water and the Spirit often refer symbolically in the OT to spiritual renewal and cleansing[2]. That’s what John came to do (see John 1). He called people to spiritual renewal and cleansing through baptism in water. The Spirit baptism he left to the Messiah (1:33), but both pointed to the same thing- a renewal, a cleansing, a washing from the horrible effects of sin.  

And now we must also  refer to Ezekiel’s prophecy, which is an allusion to the new covenant. Here God says through  Ezekiel,  24 I will take you from the nations and gather you from all the countries and bring you into your own land. 25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezek. 36:24–27)

With the context of John 1 (John’s baptism) in mind, and Ezekiel’s prophecy pointing to the new covenant (the Spirit baptism associated with water), we can be fairly sure that this is what Jesus had in mind. Without the spiritual washing of the soul (symbolised in water baptism), accomplished by the regenerating work of the Holy Spirit, no one can enter God’s kingdom.  And so Jesus explains this further to Nicodemus: “Nicodemus, in order to enter the kingdom of God you must not only be born once. You must be born twice.  Your first birth is flesh - and it gives you a human nature. The second birth – gives you a spiritual nature.” In fact, it replaces that which was lost in the fall   through sin (Genesis 3).   So, "do not marvel that I said to you, You must be born again “(3:7). In order to see the kingdom of God (3:3), and to enter the kingdom of God (3:5), you must be born again.

The mystery of the new birth is now explained.  “Nicodemus, the wind (the Spirit) blows where it wishes and you hear its sound, but you do not know  where it comes from or where it goes. So it is with everyone born of the Spirit. It is a sovereign work of the Holy Spirit, in which you have no part – just like you have no part in your first birth” (3:8). 

You do not initiate your new birth any more than you give birth to your own body. You do not initiate your spiritual birth any more than Lazarus initiated his resurrection. The resurrection of Lazarus to new life was owing to one thing: the word of Jesus Christ—“ Lazarus, come out!” [John 11: 43]. The word that makes people come alive, is the Word of Jesus, as it is applied by  the Holy Spirit. When the Holy Spirit is upon the message there is an explosion of life. The Word and the Spirit give new life to dead hearts. When the gospel is preached and the Holy Spirit says, “Let there be life”, the eyes of the heart are opened, and a person is born again! May it be so today!

Nicodemus is now utterly confused, “How can these things be?”(3:9).Jesus says to him, “Nicodemus, you are  a  spiritual teacher in Israel , and  yet you do not understand these things?” (3:10).   

What we learn here in John 3:3-10 is Jesus’ view of “what is in man”. The people that were marveling at His signs, and even this  religious teacher  of the Pharisees, Nicodemus, have no true perspective of  those  Scriptures which they claim to search. They have no  true idea  who God is  and what the kingdom of God  is. They have no understanding of the person and the nature of the long prophesied Messiah, who is right here before their very eyes. If the truth be told … they are dead.

Jesus however does not leave Nicodemus without an answer, “You must be born again!”  

What is the nature of a man who is not born again?   

He is mere flesh. Flesh in John 3:6 refers to human nature out of touch with God. It results in all sorts of problems, described in  Galatians 5:19-21: “The works of the flesh) are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy,  drunkenness, orgies  and things like  these. I warn you, as I warned you before , that those who do such  things will not inherit the kingdom of God."  

“Flesh gives birth to flesh.”  

Who is mere flesh?  

All people, since all are born in this way. All people, everywhere, by nature, are cut off from God.  "We have all sinned and fallen short of the glory of God. (Rom 3:23).  Apart from being born again by the Holy Spirit, all of humanity  is, from God’s perspective,   totally depraved. There is no sufficient moral good in any  of us  to make us  acceptable before this holy God[3]. The flesh may have the capacity to compose beautiful music, and  send spaceships to Mars, design and build and invent wonderful things  -  but all  these achievements are of no moral value in God’s sight. Wherever man does not humbly rely on God for power, the product of his brain is an idol (Rom. 14:23- Whatever does not proceed from faith – even my preaching to you - is sin).  

Since religion is such a  common  substitute for  the real thing , i.e  the new birth, each of us ought to examine ourselves to see if we are truly born of God (2 Cor. 13:5). I say  this  with trembling… but many, many people in our churches are utterly minimalistic  when it comes to portraying the born again life, in terms of  loving God, loving  one another… I fear for  religious people in our churches. 

These words of Jesus   must have rocked Nicodemus’ heart and soul. Jesus’  words must have pierced his hearts  and  they must have  humbled this   ruler of the Jews “… Nicodemus, you are a spiritual teacher in Israel, and yet you do not understand these things? Truly, truly I say to you (3^rd time in this conversation), we speak of what we know, and bear witness to what we have seen .” Jesus is  including John the Baptist  or the disciples in the ‘we’ (cf. John 1:14,15) , but you  (Plural – meaning the Jewish  people whom Nicodemus represented)   if I have told you earthly things  and you do not believe, how can you believe if I tell you heavenly things?”

Jesus had employed earthly metaphors such as birth (for the new birth) and the wind (for the Holy Spirit), and  yet Nicodemus, and those whom he represented  refused to believe (3:12). How will they possibly understand and accept a still more direct language, like “I AM YOUR CREATOR- THEREFORE COME TO ME  AND I WILL HEAL YOU FROM YOUR BLINDNESS, DEAFNESS AND HARDNESS OF HEART?”  

Jesus knew what He is talking about, for His own origins were from heaven. He  descended  from heaven. He  is, right now, the ascended Christ (3:13). 

Which brings  me to my final words. Jesus is preparing Nicodemus for  a work of grace : "In fact, Nicodemus, I am telling you now that  I am  here  to do a great work for all who will believe." 

The OT under Moses has left a great illustration  for us in Numbers 21:9 ff. When Moses used the image of an upraised  snake in the desert, to be looked  at, and so   to save from death those that were bitten by snakes,  Jesus  saw Himself in this picture as the One lifted  up on a cross to save all those  who would look to Him  and  believe in Him. 

Jesus, lifted up on the cross for us to behold  is  a far greater saving achievement  than Moses.People healed from their snakebites  will die again. People  who look to Jesus  for the healing of sin's lethal  effects  will live for eternity. 

All this leads us to that great statement  in John 3:16, perhaps the most quoted verse in  the Bible. I will have to leave this for next time.  

Dear friends, Christ has been clearly portrayed before you. Who is He to you?And  those  of you,  who  are still   half committed and religious, how will you escape  the coming wrath if you continue to ignore  this Christ? 

What will you do on the day of His coming?

This is an invitation to believe in Jesus – His person and work! Embrace Him, love Him with all your heart soul mind and strength.

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[1] Note:  this is very similar  to  the story  of the rich young ruler in Mark 10

[2] cf. Num. 19:17–19; Isa. 4:4; 32:15; 44:3; 55:1; Joel 2:28–29; Zech. 13:1

[3] See Isaiah 6:1-7- Isaiah overcome with the holiness of God

John 2:13-25 "THE NEW TEMPLE"

From a wedding in Cana of Galilee in the north of Israel, we find ourselves now   in the temple in Jerusalem at the time of Passover. Jesus, whom John has called “the Lamb of God that takes away the sin of the world” (1:29)  is now here.

The Passover was the greatest of all the Jewish feasts. It took place in the month of Nisan- our March-April, at the time of when the church celebrates Easter.   Jesus is here with countless worshipers who, on this occasion, remember the deliverance of Israel from Egyptian bondage and in particular the deliverance from the from the angel of death (see Exodus 12  - the 10^th plague). By applying the blood of a lamb to their door lintels, the angel of death passing through Egypt that night would pass over the houses marked by the blood of the lamb. The Feast of Unleavened bread ( Ex 13) also happened at this time,  and so  the entire Passover celebration took a week.

Jewish law required that every adult male Jew who lived within a 25 km radius of Jerusalem was bound to attend the Passover.  However, many more Jews came from the diaspora – in fact it was the aspiration of every Jew, no matter how far they lived from Jerusalem, to celebrate at least one Passover in Jerusalem.  The main sources available estimate that the population of those living in Jerusalem during the time of Jesus was probably around 80,000 to 100,000 citizens. But during the Passover hundreds of thousands of Jews from the Diaspora would pour into Jerusalem. It is estimated that over 2 million Jews may have come to Jerusalem to keep the Passover. [1]

So here is Jesus. He looks around the temple and He is distressed by the fact that this place of worship is so abused. It smelled more like a farm than the place where one would seek God’s presence. What was more, the temple area was being used to fleece those who came from far to the Passover.  You see, at the heart of temple worship was the sacrificial  system.  Not being able to bring their own sheep or oxen, pilgrims would have to buy them in  Jerusalem. Conveniently, these were offered in the temple precincts, but ruthless  people  exploited  this  by  charging exorbitant prices. You know  that feeling  when  you go to the airport or to  a late night  convenience store  to get a  chocolate or something  and you pay three times the amount of  what it costs you at  your regular  supermarket.

But that was not all. There was also the  obligatory temple tax-  the ½  shekel - roughly two days wages. It could not be made with the common Roman currency,  because it  bore the image of the  Roman emperor. This is where the money-changers in our story come in.  Being what they are, they were making money out of this exchange, like all the money changers in our city of Windhoek. All this was beginning to make the whole issue of  coming for the Passover a very expensive undertaking, also considering the  travel costs involved.  

When you think about this  you realize that  this  was  not only  exploiting people; it was also  exploiting God. It made  business out of God.  And here  Jesus is, at the temple, the  place where God, in Solomon’s day   had chosen to manifest His earthly presence  and His  glory (2 Chron. 7:12). He sees this sacrilege  and  exploitation, and  indignantly He asks, “How dare you treat My Father's house in this way?”  Jesus had possessed a strong sense of the sanctity of the temple. He called it ‘My Father’s House’ (Lk 2:49). It was ordained by God to be a centre of worship… a house of prayer for all nations (Isa. 56:7 – Mk. 11:17). Looking at this with His godly and holy zeal and in the quiet strength of the Spirit,   Jesus deliberately made a whip out of cords - probably from the cords used to tie up the animals.  And so we read, “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. And he told those who sold the pigeons, ‘Take these things away; do not make my Father’s house a house of trade.’”  (2:15, 16)

Our thoughts must now go back to these words found in the Book of Malachi, the last book of the OT: 1 "Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. 2 But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers' soap. (Mal. 3:1-2)

I want to, very briefly, deal with the apparent problem of the temple cleansing. The three synoptic gospels,  Matthew, Mark and Luke record the temple cleansing at the end of Jesus’ ministry, just before he came to Jerusalem, to face the cross. John’s record of the temple cleansing appears right at the beginning of Jesus’ short earthly ministry. How do we reconcile this?  If one accepts the accounts of the Gospels at face value, then there are obviously two temple cleansings. Many scholars seem to have great difficulty with two cleansings. Three of my most  trusted commentators see no such difficulty[2].  

Reactions to the Temple Cleansing 

The first reaction comes from the disciples. When His disciples  saw Him doing this, they remembered  what was written in  Psalm 69:9, “For  zeal for your house has consumed me, and the reproaches of those who reproach  you have fallen one me”,  and they quickly apply this text to Jesus,  the Greater Son of David.

The next reaction comes from the Jews. The Jews  question His authority for doing these things, and in typical  fashion  they asking Him for  a sign, an authentication  for what he was doing: “What sign will you show us for doing these things? [Reminds us of Paul’s observation in 1 Corinthians 1:22- “Jews demand signs and Greeks seek wisdom]. So, Jesus promises them a sign, but they clearly  don’t  understand what He is saying here in veiled form- like the parables : “Destroy this temple, and in three days I will raise it up!”  The Jews are thinking  about  this temple[3] that took 46 years to build, from about  20 BC, and it was still being  built in Jesus day, for it wasn’t  finished until about 63 AD or so,  only to be  finally destroyed again in AD 70.

Jesus however,  wasn’t talking about that temple. He knew that this temple was going to be soon destroyed, and He said so on a different occasion. [4] He is now speaking about the temple of His own body. He is talking about His death, burial and resurrection, which would all happen within a matter  of three days. The reflective note from John in v.22 shows us that the disciples  really only understood this after His resurrection. 

So then, the two big themes  surrounding this portion of Scripture  are  the temple cleansing and the  temple replacement.

Clearly Jesus  has a high regard for the old temple, and as far as  OT temple  worship went, it was designed  to  keep before  Israel the fact  that  God was dwelling here in their midst. Here in this place He would hear their prayers, accept their guilt offerings and sacrifices and extend His forgiveness. And in its day it was good and holy. And when Jesus came on numerous occasions He was rightly offended about what He saw, and He rightly took action.

But Jesus came to do so much, much more. He came to make all things new.   In 2: 1-12 we saw that He is the one who brought the joy of the fruit of the new wine. In fact He is the vine (John 15).   And now He  comes to  rebuild the temple, and He is  the Temple. When Jesus stands before these Jews and their temple we must know that someone greater than Moses[5] is here. Someone greater than the temple is here (Matt. 12:6).

So, Jesus’ statement in v. 19 is a huge statement that points to the abolishing  to the formal temple worship with all its sacrifices. This will come about as a result  of His sacrifice on the cross.  He will be both, the new  and final sacrifice and the new, final and lasting temple.  In   John  4  we shall  see Jesus speaking  not only about a new temple, but about a new  and deeper way of worship- worship in spirit and in truth, and it all holds together in  Him . And that is really the profoundest way in which we can understand John 1:14, “And the Word became flesh and dwelt (lit. tabernacled) among us.” The tabernacle, the tent of meeting, designed and  constructed under Moses,   was  the first place where God regularly  met with  His people after the Exodus. This tabernacle was erected at the heart of the camp. The Israelites camped around this tabernacle in their divisions, 4 tribes on each side – north, east, south, west. And John uses this word deliberately. Jesus came to   tabernacle  in our midst and among us. He came into our midst, and those that see Him for who He is, they are the ones who  behold His glory. The true church today gathers  around  Jesus, and in Jesus,  to the glory of God the Father, in the power of the Holy Spirit.

The apostle Peter  capitalizes on this thought of Jesus as the cornerstone, and  a living stone and we also being living stones being built into  a spiritual house, to be a holy priesthood, to offer spiritual  sacrifices  acceptable to God  through Jesus Christ. (1 Peter 2:4-6) The same idea is implied  by Paul in Ephesians  2:18-22.

And so, when the Jews were  seeing Jesus  zealous for the temple, they are asking Him, ”By what authority are you doing this? What sign will you give us that you have this authority?”  

The sign that Jesus will give them is the sign of the cross, and the sign of the resurrection. That's the only sign that Jesus will give. But they will not come to Him to have life (John 5:40). This brings us to the last few verses in vv. 23-25,  a  bridging statement  which  not only belongs to this text , but which also  introduces us to the next section in Chapter 3.  

JESUS WOULD NOT ENTRUST HIMSELF TO THEM

There were some ready to believe certain signs. They liked that He changed water into wine. But do you notice what it says in v. 24?  “Jesus on His part did not entrust Himself to them.” They were ready to believe in Jesus for the things that He would do for them and for their convenience, but Jesus will not accept as His disciples those who are not willing to embrace Him for who He is.  This is John’s purpose. To show you Jesus – for who He really is!

Jesus knew human nature only too well. He knew that there were many who were attracted only by the sensational things He did. He knew that there were many who would only  follow Him while He  produced signs, wonders and miracles, but as soon as He spoke about self - abandonment and following  Him,  they left him on the spot (see John 6:66).

Jesus will not take you if you will not follow Him. So, today before this Lord’s table, once again, or perhaps even for the first time declare your clear allegiance to  Him, who is the temple.

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[1] https://www.bible-history.com/ancientquestions/how-many-were-in-jerusalem-for-the-passover-of-jesus/

[2] E.g.  William Hendriksen, p. 120; Leon Morris, pp. 188-191; RVG Tasker pp.

[3] The first temple was  built by Solomon (see 1 Kings 6-7) ;  the second temple was  rebuilt by the Jews returning from their Babylonian captivity (Ezra 6:15) .It was the third temple, known as “Herod’s Temple.” This temple was built by Herod, not so much to facilitate Israel’s worship, but as an attempt to reconcile the Jews to their Idumaean king.

[4] See Olivet discourse in Matthew  24:1-2  where Jesus speaks about the destruction of Herod’s temple

[5] Moses represents the law-  Christ is greater than Moses  and the law Hebrews 3:1-6

John 2: 1-12 "The New Wine"

From the first  chapter  of John's Gospel we receive  a profound insight into who Jesus really is. 

The apostle John shows us that Christ’s origin is in eternity past. He was with God and He is God. He is the Creator of all things. He is the true life and light of men.

And then something amazing happens.  This same eternal Jesus became flesh to dwell among the people whom He had created.

The bad news is that the very people whom He created did not recognize Him. The fall (Genesis 3) has had a terrible effect upon mankind. The fall has made us forget where we have come from. We are like  men and women that suffer from advanced stages  of dementia who no longer can recognize their own  families.  

The good news is that God came in Christ, in the form of a real man  to dwell among us, to deal with our greatest problem – the sin that has not only made us forget our origin in God,  to deal with that sin  that  separates us all now from God. John the Baptist describes Him as the Lamb that takes away the sin of all those in the world, who will look to Him (1:29,36). Jesus is the redeeming lamb of God, but He we must also never forget  that, according to the Revelation of John   He is  also  the  Warrior Lamb[1]  of God. In due time He will exercise His terrible wrath upon all who refuse to receive Him in this life.

The  great purpose of John’s gospel is then   to show us who Jesus is. 

The great purpose statement is found in  John 20:30-31:  “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name”. The first chapter  then is  a mind-blowing introduction to who Jesus is.

Chapter 2:   The wedding in Cana in Galilee  

Chapter 2 begins with a wedding, at which Jesus performs a remarkable sign in a town in Galilee, named Cana.  He is here with the first of His disciples, whose calling is recorded in chapter 1. They are  Andrew, Simon Peter, Philip, Nathanael, and John himself. We learn in 21:2 that Nathanael was from Cana, so he probably knew the wedding couple. Here  He  makes water into wine. 

I want to assure you that there is nothing random about this story. It fits in with the flow of thought and the intention of  this writing.  John, by the inspiration of the Holy Spirit[2] wants us to ask and answer the question, “Who is this Jesus?”.  And so this story is not about a brilliant winemaker, or simply just a  miracle man.  No,  at the  center  of this story is a sign (v.11- in fact, the first of his many  signs, the second one found in 4:54), and as I already have shown you, we need to link this  to John 20:30-31. So, this sign is another building block in John’s argument, showing us who Jesus really is.   

Our text begins with these words: “On the third day there was a wedding in Cana…”. Now, if you will look back over the first chapter you will notice that there is a sequence of days mentioned there. There is something deliberate about that, but it requires careful thinking and connecting.

The first reference to a day is in 1:29, and that's the next day. So the first day is before 1:29, i.e. vv.19-28, which relates  to  John the Baptist.  Then in 1:29 you find the second day. Then, in 1:35, you find the “next day”, the  third day  (which covers 1:35-38). Then follows 1:39, a reference to the fact that the third day has actually ended and the fourth day has begun because it was about the tenth hour.  Then, in 1:43,  there is another ‘next day’ –  this is day 5. Before we get to our text and the reference to the third day in 2:1, I want to point out that,  between Chapter 1 and chapter 2 there is a 6^th day, which was used for traveling from Bethany  across the Jordan (not the Bethany near Jerusalem)  to   Cana  in Galilee.

So, the third day of which we read in 2:1 is actually day 7  in terms  of the entire text we have covered so far.  The third day in 2:1 relates to 1:43  when Jesus and his 5 disciples   travelled  2 days[3] from Bethany across the Jordan to get to this wedding on the third day   at which Mary, the mother of Jesus was also in attendance.  The  3^rd day is the 7^th day, chronologically speaking.  And that is  important.

You see, the opening chapter of John’s gospel, “In the beginning…God”, resonates with the words of  the opening chapter of Genesis, and  the 7 days of creation.  

What we are suggesting is that the 7 days of creation in Genesis correspond to the work of the Lord Jesus here in the opening words of John’s gospel.  The Christ who at the beginning  created the world  is now here to recreate this broken  world.  He is the Light  and the Life  of the World now lost  in darkness (1:3). And now we see Him in Chapter 2, and  this  miracle of the new wine  on the 7^th day [4] is truly another spectacular affirmation of who Jesus is.  He is the new wine, which makes the heart of men truly glad!  And if you look ahead   you will see this renewing work  of Jesus.  He is going to  speak about the miracle of the new temple which He will raise up in three days  (2:13-22). In John 3, He introduces  the concept of the new birth to  Nicodemus.  In John 4, He will speak  to a woman at the well  of  Sychar, concerning a  new way of worshiping. So, that is what lies ahead. Jesus has come to make all things new! 

Here are some  further texts  that  confirm this: 

·        Rev. 21:5 “And he who was seated on the throne said, “Behold, I am making all things new.”

·        Isaiah 43:19  “19 Behold, I am doing a new thing;  now it springs forth, do you not perceive it? I will make a way in the wilderness  and rivers in the desert. 

·        2 Corinthians 5:17, “If any man is in Christ, then that person enters a new creation. Old things have passed away. Behold, all things have become new.”

So here is a little taste (forgive the pun) of it. In creating this new wine on the seventh day, Jesus, the Creator of the world and now the Re-creator of this fallen world enters into this arena at a  wedding. I point out in passing that marriage / weddings  in itself is a  creation  ordinance of God for the good of man  (Gen. 2), and  the doctrine of marriage in our time  is  in need of renewal. But here He is now, Jesus, the eternal word of God, who has come to that wedding in Cana of Galilee.

Now that we have looked at the big picture, let us follow the story as it unfolds. Wine runs out at the wedding, and Mary makes it her business to let Jesus know about this. Is she expecting  Jesus to do something out of the ordinary? Jesus says, “Woman, what does that have to do with me? My hour has not yet come.” (2:4) Now, don't be offended by the language. It’s not as cold in the Greek as it sounds in English. ‘Woman’ …this is the same term Jesus will use when He speaks to her from the cross (19:26) when he hands her over to John. But more significantly, in thinking about  Genesis and John still, there is a woman  whose seed will crush  the head of the serpent (Gen. 3:15). This Mary, the human mother of Jesus IS the woman, whose offspring will shortly crush  Satan’s head. This is breath-taking stuff! Jesus is not just Mary’s son. He is the Son of divine Promise, born of a woman, and  the fulfilment of Genesis 3:15. And from His present perspective, His hour has not yet come- He is not yet on display.[5]  

Mary does not appear to be offended, but says, ”Do whatever He tells you…”. She  knows that her Son, who was formerly  announced to her as  the Son of Promise (Lk 1:26ff)  will know what to do.

The next detail follows. There are 6 stone water jars, kept in the home for the Jewish rites of purification. Each jar could contain more than 100 litres, so there are at least 600 litres of water here. Purification rites for what? Answer:  For sin- and because of sin. The profound teaching of the OT is that man is a fallen, unholy being. He cannot face a holy God. But how could a sinner face God? Answer: Not without purification or atonement, and this ceremonial water was simply    part of this perpetual reminder.  Now here are six (not 7 - the number of perfection) water jars. This perpetual ritual  awaited  a  completion, and now He was here: Jesus, the Lamb of God who takes away the sin of the world. The only water required now is the baptism of our confession of faith speaking of the completed work of Christ, and no more!  Here is Jesus. He is  going to make something entirely new.

The next detail concerns the miracle of the turning of the water in these  6 jars into wine. The jars were all filled to the brim at Jesus command.  The servants were then  told to draw out some  to the master of  ceremonies, and his comment is quite   humorous.   “Everyone serves the good wine first, and when people have drunk freely, they bring out the poor wine, but you have kept the good wine until now.”  (v.10)  600 liters of wine … far too much for good Baptists, but there you are!

But do you see the point? The sheer extravagance of what Jesus does for us. That's what it means to belong to the Kingdom of God. That's what it means to be in union with Jesus Christ. Our vats overflow. 

Some Important  Observations  in Conclusion 

1.      Jesus is often not as eager to perform miracles as others are to have Him do so. He knows the limitation of such displays of power, as we shall see at the end of this chapter (2:23-25). He  is concerned that He  should fulfill His Father’s plan at the divinely appointed time, rather than in His mother’s time-frame. He knows it is not yet time for Him to make a public display of His power, by which He publicly presents Himself as the promised Messiah. Those in our generation who are overly eager to see miracles performed should consider this fact carefully. Jesus is not as eager to perform miracles as others are to see Him do so. Miracles in themselves provide  evidence, but they do not save anyone.  Only Jesus saves. You must look to Him. 

2.       This sign manifested  Christ's glory. This is what John tells us: “This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him”. This miracle is called a “sign.”  Biblical signs (or works e.g. 5:36; 7:21; 10:25) point beyond themselves to the deeper realities than we can  see  with mere human eyes.  Jesus  disciples, with the eyes of faith were beginning to see so much more. They were beginning  to see glimpses  of the Lord of glory.

3.       The  sign of water into wine is closely related to chapter 1. In the opening verses of  John’s Gospel, we learned  that  Jesus  is the Word (Logos), who was not only with God in the beginning, but was God in the beginning. He is the Creator, who brought all that is into existence. Are we then surprised  to find Jesus “creating” wine from water?  After  all  He once  created the cosmos from chaos? Are we surprised that the disciples beheld His glory through this miracle when, in chapter one, the Apostle John writes, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14)?

4.      The Old Testament Law, based on its profound understanding of sin and dealing with sin required various kinds of purifications or washings. The Jews were to do them in obedience to God’s law, and legalistic Judaism added even more washings. It was burdensome!  Now Jesus did something deeply  important. He turned this  washing water for sin into the best wine of gladness. Jesus took that which was a pain and made it into a pleasure. He shows us  that He is the end of the law. He perfectly fulfilled the law, meeting all of its requirements. He was uniquely qualified to die for sinners on the cross, replacing the demands of the law with Himself. Therefore look to Jesus and  not to the law!

5.      Jesus produces something  something bountiful. The wine Jesus created was the best ever, but He did not create a small quantity. He produced much more than was needed. Can you imagine the joy of this married couple, who may have been poor, being left with over 600  litres of the finest wine ever? Think also about  the time when Jesus fed the 5,000 (Matthew 14:13-21) and again the 4,000 (Matthew 15:32-39), there were plenty of leftovers (14:20; 15:37). God’s blessings are lavish.

This miracle, as do  the other signs of the Gospel of John, teaches us about the person of our Lord Jesus Christ. The purpose is simple: that you may believe that Jesus is the Christ, the Son of God, and that in believing you might have eternal life (John 20:31). 

Do you believe? 

There is no more important decision in life than what you believe about the person and work of Jesus Christ. 

He is God manifested in human flesh. He alone is the Lamb of God, who takes away the sin of the world. He  alone can forgive your sin. He  is the new Wine of God. He has come to make your heart truly glad. 

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[1] See the  imagery in Revelation. John sees Jesus both as the Lamb that was slain (Rev. 5:6, 12; 13:8: and the warrior lamb (seated on the throne 7:17) exercising  his wrath (6:16 ; 14:10;17:14). He is  both, Lamb and Lion

[2] 2 Tim 3:16

[3] William Hendriksen: NT Commentary – John , p 114 (footnote) “Josephus affirms that by rapid travel  Jerusalem  may be  reached in 3 days from Galilee”

[4] Indebted to Leon Morris  for this insight: (NICNT) p. 129f

[5] On several occasions in the Book of John, Jesus refers to “His time.” (7:1-5). Jesus declined to go up to Judea with them because He was not yet ready. He encouraged them to go on without Him. Later, He went up to the feast secretly to avoid, rather than to gain, attention (7:6-13). Later in the chapter, we are told that even though some of the Jews tried to seize Jesus, they were not able, because it was not “His time” (verse 30). A similar thing happens in chapter 8, verse 20. On other occasions, Jesus spoke of “His time” as having come (12:23, 27; 13:1; 16:32; 17:1).