Bullet Point Bible

The Wedding at Cana: Water Turned to Wine

¹ Now on the third day there was a wedding at Cana in Galilee. Jesus' mother was there,² and Jesus and his disciples were also invited to the wedding.³ When the wine ran out, Jesus' mother said to him, "They have no wine left."⁴ Jesus replied, "Woman, why are you saying this to me? My time has not yet come."⁵ His mother told the servants, "Whatever he tells you, do it."⁶ Now there were six stone water jars there for Jewish ceremonial washing, each holding twenty or thirty gallons.⁷ Jesus told the servants, "Fill the water jars with water." So they filled them up to the very top.⁸ Then he told them, "Now draw some out and take it to the head steward," and they did.⁹ When the head steward tasted the water that had been turned to wine, not knowing where it came from (though the servants who had drawn the water knew), he called the bridegroom¹⁰ and said to him, "Everyone serves the good wine first, and then the cheaper wine when the guests are drunk. You have kept the good wine until now!"¹¹ Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him.

This event marks the beginning of Jesus' public ministry and the first of the "signs" John highlights to reveal Jesus' identity (John 2:11).
The "third day" likely refers to the third day after the events of John 1:43-51, establishing a chronological flow.
Cana of Galilee was a small village near Nazareth, Jesus' hometown.
Mary's statement "They have no wine left" shows her awareness of the situation and her expectation that Jesus could intervene. Running out of wine would have brought great shame upon the host family in that culture.
Jesus' response "{{Woman, why are you saying this to me? My hour has not yet come}}" (John 2:4) is not disrespectful ("Woman" was a polite form of address) but establishes a distinction between their natural relationship and his divine mission, which operates on God's timing ("My hour").
Mary's instruction to the servants, "Whatever he tells you, do it" (John 2:5), demonstrates her underlying faith in Jesus despite his initial response.
The stone jars were used for ritual purification (Mark 7:3-4), emphasizing the ceremonial context and the large quantity of water transformed (120-180 gallons).
Jesus uses ordinary elements (water, jars) for an extraordinary miracle, demonstrating his authority over nature.
The transformation of water into wine symbolizes the newness and abundance Jesus brings, replacing the old forms of Judaism (represented by the purification water) with the joy and richness of the kingdom (represented by the best wine). See Isaiah 25:6.
The head steward's comment highlights the superior quality of the miraculous wine, symbolizing the superiority of what Jesus offers compared to the world's best.
The miracle revealed Jesus' "glory" – a term John uses to signify the manifestation of God's divine presence and power – and solidified the faith of his newly called disciples (John 2:11).

Brief Transition to Capernaum

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

Capernaum, a town on the northwest shore of the Sea of Galilee, would become the center of Jesus' Galilean ministry (Matthew 4:13).
The mention of Jesus' "brothers" raises questions about their identity (likely either younger children of Mary and Joseph, or cousins). Initially, they did not believe in him (John 7:5).
This verse serves as a brief geographical and narrative transition, moving Jesus from the private setting of a wedding to a more public phase of ministry.
The short stay suggests this was not yet the establishment of his base but a temporary visit before heading to Jerusalem for Passover.

Jesus Cleanses the Temple

¹³ Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem.¹⁴ He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables.¹⁵ So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.¹⁶ To those who sold the doves he said, "Take these things away from here! Do not make my Father's house a marketplace!"¹⁷ His disciples remembered that it was written, " Zealfor your house will devour me ."

The Passover was one of the major Jewish pilgrimage festivals, drawing large crowds to Jerusalem and the temple.
The temple courts (specifically the Court of the Gentiles) had become a place of commerce, facilitating the needs of pilgrims (approved sacrificial animals, temple currency) but often involving exploitation.
Money changers exchanged Roman currency (bearing the emperor's image, considered idolatrous for temple offerings) for Tyrian shekels, often at inflated rates.
Jesus' actions (making a whip, driving out animals and merchants, overturning tables) were a forceful and prophetic act of judgment against the corruption of worship.
His statement "{{Stop turning my Father's house into a marketplace!}}" (John 2:16) reveals his unique relationship with God ("my Father") and his authority over the temple. He condemned the prioritizing of profit over prayer and reverence. Compare with Mark 11:17 where he calls it a "house of prayer for all nations."
This act was not merely about commerce, but about the barrier this activity created, especially for Gentiles seeking God in the designated outer court.
The disciples recalled Psalm 69:9, interpreting Jesus' actions as righteous zeal for God's house, foreshadowing the opposition and suffering it would bring him.
John places this event early in Jesus' ministry, unlike the Synoptic Gospels (Matthew 21, Mark 11, Luke 19) which place it during the final week. John may have placed it here thematically to establish Jesus' authority and the theme of replacing the temple from the outset.

Jesus Predicts His Resurrection

¹⁸ So then the Jewish leaders responded, "What sign can you show us, since you are doing these things?"¹⁹ Jesus replied, "Destroy this temple and in three days I will raise it up again."²⁰ Then the Jewish leaders said to him, "This temple has been under construction for forty-six years, and are you going to raise it up in three days?"²¹ But Jesus was speaking about the temple of his body.²² So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the saying that Jesus had spoken.

The "Jewish leaders" (likely temple authorities) demand a sign to justify Jesus' disruptive actions, challenging his authority.
Jesus responds with a cryptic statement: "{{Destroy this temple, and in three days I will raise it up}}" (John 2:19). This is a key Johannine "misunderstanding," where Jesus speaks on a spiritual level, and his audience interprets him literally.
The leaders focus on the physical Herodian temple complex, which had been undergoing renovation and expansion for 46 years (since around 20/19 BC), making Jesus' claim seem absurd.
John explicitly clarifies for the reader that Jesus referred to the "temple of his body" (John 2:21), foreshadowing his death and resurrection. This introduces the theme that Jesus himself replaces the physical temple as the locus of God's presence and access.
The resurrection ("after he was raised from the dead") became the key interpretive event for the disciples, allowing them to understand Jesus' earlier words and the scriptures (likely referring to Old Testament prophecies about resurrection or the Messiah).
This statement would later be twisted and used against Jesus at his trial (Matthew 26:61, Mark 14:58).
Belief in the scripture and Jesus' words are linked; the resurrection validates both.

Jesus' Discernment in Jerusalem

²³ Now while Jesus was in Jerusalem at the Feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing.²⁴ But Jesus would not entrust himself to them, because he knew all people.²⁵ He did not need anyone to testify about man, for he knew what was in man.

During Passover, Jesus performed other unspecified "miraculous signs" that attracted attention and led many to a form of belief.
This belief, however, was based primarily on witnessing miracles ("when they saw the signs") rather than a deep understanding or commitment to Jesus himself. It was superficial.
Jesus' refusal to "entrust himself to them" highlights his divine discernment. He understood the shallow nature of their faith. The Greek word for "believed" (pisteuō) in verse 23 is the same root as the word for "entrust" (pisteuō) in verse 24, creating a wordplay: they believed *in* him, but he did not believe *in* (entrust himself to) them.
John emphasizes Jesus' omniscience regarding human nature ("he knew all people," "he knew what was in man"). This divine quality meant he was not swayed by popular acclaim or superficial faith.
This passage serves as a caution about the nature of true faith – it must go beyond mere wonder at miracles to a genuine commitment to Jesus himself. It also sets the stage for the encounter with Nicodemus in John 3, who comes representing this kind of inadequate, sign-based interest.

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