Far Greater to Come : JOHN 2:11-12

11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.
JOHN 2: 11-12 ESV

11 ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
12 Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.
JOHN 2: 11-12 SBLGNT

We shall begin by reading an excellent commentary by D.A Carson in his book, in The Pillar New Testament Commentary series, ‘The Gospel of John’
‘John brings the account close by an inclusio, a literary device that envelops a section by repeating something at the end of the section that has already been used at the beginning in this instance, Cana of Galilee (2:1, 11). This was the first of his miraculous signs: on the enumeration of the first two signs and its alleged significance for a ‘signs source’.’

The word for ‘first’ (archē) can also mean primary: it is just possible that John is saying this first sign is also primary, because it points to the new dispensation of grace and fulfilment that Jesus is inaugurating. It may also hint at the ‘new creation’ theme: cf. the use of the word in 1:1.

The New Testament uses several words to denote what we call ‘miracles’. One of the most common, dynameis (‘mighty works’) is not found in John; another, terata (‘wonders’, ‘portents’, ‘miracles’), is found only when linked with sēmeia (‘signs’), as in ‘signs and wonders’; but this combination is found only once in the Fourth Gospel (4:48). John prefers the simple word ‘signs’: Jesus’ miracles are never simply naked displays of power, still less neat conjuring tricks to impress the masses, but signs, significant displays of power that point beyond themselves to the deeper realities that could be perceived with the eyes of faith. Jesus himself in this Gospel refers to his miracles and to his other activity as his ‘work’ or ‘works’ (e.g. 5:36; NIV’ miracle(s)’ in 7:21; 10:25).

By this first sign, Jesus revealed his glory, ‘the glory of the One and Only, who came from the Father, full of grace and truth’ (1:14). His glory would be revealed in greatest measure in his cross, resurrection and exaltation. However, every step along the course of his ministry was an adumbration of that glory. The glory was not visible to all who had seen the miracle; the glory cannot be identified with the miraculous display. The servants saw the sign, but not the glory; the disciples by faith perceived Jesus’ glory behind the sign, and they put their faith in him (episteusan eis auton).

Some hold that John has a scheme of seven signs, culminating in the resurrection of Lazarus; others link the feeding of the five thousand and the walking on the water (Jn. 6) as one sign, making the seventh the resurrection of Jesus himself. Because John does not specifically label all the miracles’ signs’, it is hard to be certain that John intended either outline. What is clear is that this first sign is linked with the summary statement of the purpose of the book in 20:30–31 – “30 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.” In both places, the disciples saw and believed (2:11; 20:29). The time would come when blessing would be pronounced on new generations of followers who could not possibly see these events but who have nevertheless believed and seen something of the glory of the Son (20:29).

In verse 12. John begins with ‘After this’ (whether meta touto or meta tauta) is a frequent connective between narratives in John (2:12; 3:22; 5:1, 14; 6:1; 7:1; 11:7, 11; 19:28, 38), and is no indication of the length of the interval between the two events. On the other hand, the Synoptics also place this move of Jesus and his family from Nazareth to Capernaum at the beginning of his recorded ministry (Mt. 4:13; Lk. 4:31; cf. Jn. 6:24, 59). Capernaum (probably a transliteration of kepar-nahûm, ‘the village of Nahum’) lay on the northwest shore of Galilee, about sixteen miles east-northeast of Cana: so travellers literally ‘went down’ to Capernaum. The modern site is Tell-Hum. That Jesus and his family stayed only for a few days suggests that it was not long before it was time to leave to celebrate the Jewish Passover in Jerusalem (2:13).

The ‘disciples’ are probably those mentioned in John 1, the ‘brothers’ of Jesus are probably his half-brothers, children of Joseph and Mary and all younger than he.

When we observe the chronological aspects of this significant event, we realize that the sign or miracles had a specific intent. As Carson outlines, “Only a few people” we privy to this event. Firstly, the servants, his mother and finally, his disciples. There is a revealed purpose towards revealing Jesus’s divinity in acting specifically to the disciples witnessing. It reinforces the narrative in John Chapter 1, where witnessing was specific to John, which was then revealed to the Baptist’s followers, who in turn are now standing witness to Jesus’s first sign or miracles.

It stands to show the disciples for what is far greater to come in Jesus’s ministry, which is revealed in John 5: 20,
20 For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel.

Many have asked the evidential Truth that supports Jesus’s existence and why he came at that specific time and place. Now, imagine if this event took place today? Imagine what would happen if you watched it on your Facebook or Twitter. Would you believe it? Imagine if it happened during the time of Moses? Would we even hear about it since the witness were only a selected few.

This particular event portrays great significance because it presents the beginning of Jesus’s ministry and the outreach he brings to Logos, Pathos, and Ethos to all who believe. As Christians today, we are presented with a well-documented itinerary of divine events that outlines the story that leads to the climax on the cross, but onwards towards the continual personification of scriptural reliability and prophetic revelation of His death and Ressurection.

No matter whatever attempts we try to deny Jesus Christ, the ultimate result is that the denial of only held by your own can never alter the reality of the evidence and the Truth. The world today redefines the reality of humanity by allowing the elimination of our very selves. He, She, Him, Her and become unaccepted societal accordances. Some countries and advocating the elimination of gender identification of Mother and Father.

The irony of the changing world is a mirror of idolatry and immoral behaviour thousands of years ago. The only difference is the magnitude based on the world population. The ratios remain the same, but as the world populations explode, humanity will subsequently implode, as it has already revelaed in the first chapters of the end of days.

How many of us are willing to continue placing ourselves above God and live a life with no accountability. Sooner or later, whatever worldview you adhere to, accountability is the doorway you have to walk through to continue your journey. Whereas Jesus Christ has become our advocate and guarantee to our next step. Are you willing to forgo that Grace and Gift of His sacrifice to satisfy your ego and self-righteous existence?

Then be ready to pay the ultimate price when your reckoning befalls you.




One thought on “Far Greater to Come : JOHN 2:11-12

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s