254: John — A Wedding and Some Housekeeping

BEMA Episode Link: 254: John — A Wedding and Some Housekeeping
Episode Length: 39:22
Published Date: Thu, 20 Jan 2022 01:00:00 -0800
Session 6
About this episode:

Marty Solomon and Brent Billings continuing the journey through the Gospel of John with the wedding at Cana and the clearing of the temple courts.

Discussion Video for BEMA 254

BEMA 79: Silent Years — Zealots

BEMA 224: The Chosen S1E5 — “The Wedding Gift”

The Jewish Annotated New Testament by Oxford University Press (NRSV)

Transcript for BEMA 254

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 254: John - A Wedding and Some Housekeeping

Title & Source Summary

Episode: 254 - John: A Wedding and Some Housekeeping Hosts: Marty Solomon and Brent Billings Focus: John 2:1-25 - The Wedding at Cana and the Cleansing of the Temple

This episode explores two significant narratives from John chapter 2: the wedding at Cana where Jesus turns water into wine, and the cleansing of the temple courts. Marty and Brent examine these stories through the lens of Jewish context, including potential Zealot connections, textual parallels to Genesis, and the deeper theological implications of Jesus’s actions. The discussion incorporates insights from Marty’s friend Andrew Miller and explores how these stories may connect to broader themes in John’s Gospel, including Jesus’s identity, mission, and his relationship to different Jewish parties of the first century.

Key Takeaways

The wedding at Cana likely took place on Tuesday, the third day of the week, which was considered the doubly blessed day in Jewish tradition and the preferred day for weddings.
Cana may have been a Zealot village or compound, adding significant political and theological dimensions to Jesus’s presence and actions there.
The exchange between Jesus and Mary involves sophisticated textual sparring using references to Genesis stories about Jacob, Rachel, and Joseph.
The six stone water jars used for ceremonial washing may echo Elijah’s use of water jars at Mount Carmel, creating a powerful connection for a Zealot audience.
Jesus’s first miracle reveals his approach to transformation - not through violence or fury (as Zealots might expect), but through abundance and celebration.
The cleansing of the temple may have occurred twice in Jesus’s ministry, with John’s account possibly describing a less violent early cleansing and the Synoptics recording a later, more confrontational event.
When John uses the term “Jews,” it likely refers specifically to “Judeans” - the southern party aligned with the Sadducees and Herodians - not all Jewish people.
Both stories in John 2 connect to Genesis patterns, particularly Jacob’s story, suggesting John is working with deliberate literary and theological parallels.

Main Concepts & Theories

The Setting: Cana of Galilee

The location of the wedding provides crucial context. While there’s a traditional site about 3 miles from Nazareth, archaeological evidence points to Khirbet Qana, about 9 miles north of Nazareth at the base of Mount Carmel, as the more likely location. This site shows:

Roman occupation from the 1st-2nd century
Evidence of a previous Jewish settlement, possibly a synagogue
A name deriving from “qanah” (zeal), suggesting connection to the Zealot movement

The Zealots were a Jewish party that advocated armed resistance against Roman occupation. Their heroes included:

Judah Maccabee (the Hammer)
Phinehas, who killed an Israelite man and Midianite woman in an act of zeal
Elijah, who confronted Ahab and called down fire on Mount Carmel

If Cana was indeed a Zealot stronghold, it would have been common for Rome to destroy such places and build Roman cities in their place, which matches the archaeological evidence.

The Third Day

The wedding takes place on “the third day,” which has multiple layers of meaning:

Tuesday, the third day of the week, which in Genesis 1 is the only day that receives two blessings (called “good” twice because the second day receives no blessing).
This made Tuesday the traditional day for Jewish weddings, seen as doubly blessed.
It may also connect to John’s creation motif throughout the Gospel.

The Textual Sparring Between Jesus and Mary

When Mary tells Jesus about the wine shortage, a sophisticated biblical exchange unfolds:

Jesus’s Response: “My hour has not yet come” echoes Genesis 29:21 where Jacob says to Laban, “Give me my wife. My time is completed.” Jesus is at a wedding, quoting a wedding story, but in the negative - essentially saying “This is not the wedding I want” or “My time for this kind of marriage hasn’t come.”

Mary’s Counter: “Do whatever he tells you” quotes Genesis 41:55, where Pharaoh tells the Egyptians to go to Joseph and do what he says. This is the Joseph story - a story about forgiveness and reconciliation with brothers. Mary is essentially telling Jesus that he must forgive and embrace even these brothers (possibly the Zealots).

This exchange reveals:

Both Jesus and Mary are deeply versed in Scripture
Mary is a woman of the Text, as evidenced by her Magnificat in Luke’s Gospel
They engage in sophisticated biblical debate using remez (hint/allusion)
Mary ultimately wins the argument, compelling Jesus to act

The Six Stone Water Jars

The stone water jars create a powerful connection to Elijah’s confrontation on Mount Carmel (1 Kings 18):

Elijah had the people fill four jars three times (12 total) to pour over his sacrifice
The water mixed with the blood would have appeared red, like wine
The water demonstrated that rain would come after three years of drought
At Cana, there are six jars used for ceremonial washing
These jars are transformed from instruments of ritual purity to vessels of abundance

For a Zealot audience at the base of Mount Carmel, this connection would be unmistakable. They would want:

The wine of Elijah’s cup
The wine of God’s fury against their enemies
Vindication through divine violence

Instead, Jesus brings:

Abundance (120-180 gallons of wine)
The best wine saved for last
Celebration rather than judgment
Transformation through blessing, not violence

The Cleansing of the Temple

John places this story at the beginning of Jesus’s ministry, while the Synoptic Gospels place it at the end. Several theories explain this:

Theory 1 - Literary Placement: John deliberately moves the story to fit his thematic and literary structure, connecting it to:

The Jacob narrative (the previous story references Jacob’s ladder/Bethel)
Genesis patterns (moving from Genesis to Exodus themes)
The Temple as Jacob’s temple (the third patriarch temple in Jewish midrash)

Theory 2 - Two Cleansings: There may have been two separate cleansing events:

An early, less violent cleansing (John’s account) using tzitziot (tassels) rather than physical violence
A later, more confrontational cleansing (Synoptic accounts) that led to Jesus’s arrest

This would parallel the Leviticus laws about cleansing a moldy house:

First cleansing - remove mold, clean the house, leave it
Return later - if mold has returned, tear down the house
If mold hasn’t returned, the house stands

Jesus may have first cleared the temple corruption, giving them time to repent. When the corruption returned, the house (temple) would need to be destroyed - fulfilled in 70 CE.

Theory 3 - Less Violent First Cleansing: The John account lacks the personal violence of the Synoptic versions. Some Jewish sources suggest that making a “whip with cords” was an idiom for taking one’s tzitziot (the tassels commanded in Numbers 15) and winding them together, then shaking them at people as a sign of their disobedience rather than literally whipping them.

Jews vs. Judeans

The Greek word “Ioudaios” in John is typically translated “Jews,” but this creates serious theological and historical problems:

It promotes antisemitic readings of the text
It doesn’t account for the fact that Jesus, his disciples, and early believers were all Jewish
It obscures the actual political and religious divisions of the time

Better translation: “Judeans” - referring to:

The southern party aligned with Jerusalem
The Sadducees and Herodian interests
The party of circumcision mentioned in Galatians
Those opposed to the Galilean ministry and inclusion of Gentiles

This stands in contrast to:

Galileans (Pharisees, Hasidim, Zealots)
Northern Judaism
Those more open to Jesus’s message

When “the Jews” ask Jesus for a sign after the cleansing, it’s really “the Judeans” - the temple authorities - asking this Galilean upstart by what authority he acts.

The Jacob Narrative Thread

John weaves Genesis patterns throughout these stories:

Episode 253 ending: Nathanael under the fig tree, Jesus references Jacob’s ladder

Next story in Genesis: Jacob meets Rachel and Leah, the wedding story

Next story in John 2: Wedding at Cana

Jacob names the place Bethel: “House of God” or “Temple”

Next story in John 2: Cleansing of the temple, Jesus speaks of his body as the temple

This suggests John is deliberately following Genesis patterns and may be presenting Jesus as the fulfillment of Jacob’s story - the third patriarch temple that Jewish midrash expected.

The Sign and Belief

John concludes chapter 2 by noting that many believed when they saw Jesus’s signs, but “Jesus would not entrust himself to them, for he knew all people… he knew what was in each person.”

This raises questions about:

What kind of belief is genuine?
Why wouldn’t Jesus trust those who believed based on signs?
Does Jesus use “God-goggles” (divine knowledge) or deep human insight?
What is the relationship between seeing signs and true faith?

Examples & Applications

Textual Wrestling in Faith Community

The exchange between Jesus and Mary demonstrates that faithful engagement with Scripture can include respectful disagreement and debate. In contemporary faith communities, we can:

Engage in deep textual study together
Use Scripture to challenge and refine each other’s perspectives
Recognize that even Jesus was open to being challenged by those who knew the Text
Value the wisdom of those who have studied Scripture deeply (like Mary)

Embracing the Unexpected Wedding

Jesus’s reluctance to “marry” the Zealots speaks to our own challenges in embracing those we might prefer to avoid:

Political groups we disagree with
Theological perspectives that make us uncomfortable
People whose methods we question

Yet Jesus is called to embrace even these, to bring abundance even to those who expect fury. This challenges us to extend grace beyond our comfort zones.

Transformation vs. Violence

The contrast between what Zealots expected (Elijah’s fire, God’s fury) and what Jesus provided (abundance, the best wine) illustrates a fundamental kingdom principle:

God’s transformation doesn’t come through violence but through blessing
The kingdom brings abundance, not scarcity
God’s answer to human brokenness is grace, not wrath

This challenges contemporary movements that:

Seek political change through force or coercion
Expect God to vindicate “our side” against “them”
Confuse kingdom work with partisan victories

Cleansing and Opportunity for Repentance

If there were indeed two temple cleansings, it demonstrates God’s patience and desire for repentance:

First cleansing: a warning, an opportunity to change
Second cleansing: when corruption returns, judgment follows

This pattern appears throughout Scripture and applies to:

Personal sin patterns
Institutional corruption
Systemic injustice

God gives space for repentance, but persistent rebellion eventually leads to consequences.

Reading with Jewish Eyes

Understanding the Judean vs. Galilean divide helps us read the New Testament more accurately:

Recognizes the diversity within first-century Judaism
Avoids antisemitic interpretations
Helps us see the political and theological complexity of Jesus’s context
Reminds us that early Christianity was a Jewish movement

Contemporary application includes:

Reading Scripture in historical and cultural context
Challenging supersessionist theology
Building bridges with Jewish communities
Recognizing our Christian debt to Jewish tradition

Potential Areas for Further Exploration

Zealot Movement and Early Christianity

What was the relationship between Zealot theology and Jesus’s message?
How many of Jesus’s disciples came from Zealot backgrounds?
How did the Zealot revolt (66-73 CE) affect early Christian communities?
What happened to Zealot Christians after the temple’s destruction?

John’s Literary Structure

How extensively does John follow Genesis patterns throughout his Gospel?
What are the Leviticus parallels in John’s narrative?
How intentional versus inspired are John’s literary connections?
What other Old Testament patterns might John be weaving into his narrative?

Mary’s Theological Education

What was women’s access to Torah education in first-century Judaism?
How did Mary become so well-versed in Scripture?
What role did she play in Jesus’s theological formation?
How does Mary’s textual knowledge challenge contemporary assumptions about women’s roles?

Marriage Imagery in John’s Gospel

How does the wedding at Cana connect to Jesus as bridegroom throughout John?
What is the significance of Jesus “marrying” multiple groups (Jews, Gentiles, Zealots, Pharisees)?
How does this compare to Old Testament marriage imagery for Israel and God?
What does this suggest about unity in the body of Christ?

Temple Theology in John

What does Jesus mean by “destroy this temple and I will raise it in three days”?
How does John’s temple theology compare to the Synoptics?
What is the relationship between Jesus’s body, the church, and temple imagery?
How does this connect to Jewish midrash about patriarch temples?

Water to Wine Symbolism

What is the significance of transformation from water (ceremonial washing) to wine (celebration)?
How does this relate to Jesus’s teaching about new wine and old wineskins?
What does the abundance of wine (120-180 gallons) signify?
How does this miracle set the tone for Jesus’s ministry?

The Nature of Belief in John’s Gospel

Why doesn’t Jesus trust those who believe based on signs?
What kind of belief does John present as authentic?
How does this relate to “doubting Thomas” later in John?
What is the relationship between seeing and believing in John’s theology?

Historical Questions About Cana

Can archaeological evidence definitively identify the location of Cana?
What more can we learn about Khirbet Qana?
Was it actually a Zealot stronghold?
What was the relationship between Nazareth and Cana in the first century?

Comprehension Questions

Textual Allusions: Explain the significance of the textual exchange between Jesus and Mary at the wedding. What Genesis stories do they reference, and what might each be trying to communicate to the other? How does this exchange demonstrate both characters’ knowledge of Scripture?
Zealot Context: If Cana was indeed a Zealot village, how would the connection to Elijah’s water jars at Mount Carmel have resonated with the wedding guests? What kind of “wine” would Zealots have wanted, and what kind did Jesus provide instead? What does this contrast reveal about Jesus’s approach to kingdom work?
Translation Issues: Why is the translation of “Ioudaios” as “Jews” rather than “Judeans” problematic? What historical and theological realities does the term “Judeans” better capture? How does this translation choice affect our reading of John’s Gospel?
Temple Cleansing(s): Compare and contrast the possible explanations for why John places the temple cleansing at the beginning of Jesus’s ministry while the Synoptics place it at the end. If there were two cleansings, how might the Leviticus laws about moldy houses provide insight into Jesus’s actions and prophetic awareness?
Jacob Narrative Thread: How does John connect the wedding at Cana and the temple cleansing to the Genesis story of Jacob? Trace the narrative connections from Nathanael under the fig tree through these two stories, identifying the specific Genesis parallels John may be invoking.

Brief Summary

In this episode, Marty Solomon and Brent Billings explore John chapter 2, examining the wedding at Cana and the cleansing of the temple through rich historical and textual context. The wedding, possibly taking place in a Zealot village at the base of Mount Carmel, becomes the setting for Jesus’s first sign - transforming water used for ceremonial washing into abundant wine. This miracle echoes Elijah’s use of water jars at Mount Carmel but offers abundance instead of fury, celebration instead of judgment.

The sophisticated textual exchange between Jesus and Mary, using allusions to Jacob, Rachel, and Joseph, reveals both characters’ deep knowledge of Scripture and suggests Jesus’s mission includes embracing even those he might prefer to avoid - possibly the Zealots. The six stone water jars create powerful connections to Elijah’s confrontation with the prophets of Baal, but Jesus transforms expectations, bringing blessing rather than violence.

The temple cleansing, placed early in John but late in the Synoptics, may represent either John’s literary arrangement or a separate, less violent early warning that parallels Leviticus laws about cleansing moldy houses. The episode emphasizes the importance of translating “Ioudaios” as “Judeans” rather than “Jews” to avoid antisemitic readings and to capture the actual political divisions of first-century Judaism between the southern Sadducean party and the northern Galilean movement.

Throughout both stories, John weaves Genesis patterns, particularly the Jacob narrative, suggesting Jesus fulfills the role of the third patriarch temple that Jewish midrash anticipated. The episode concludes by noting that while many believed based on signs, Jesus knew human hearts and would not fully entrust himself to sign-based belief, raising questions about the nature of authentic faith that will continue throughout John’s Gospel.

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S6 254: John — A Wedding and Some Housekeeping

The First Sign and Cleaning the Temple [39:22]