The third day, there was a wedding in Cana of Galilee. Jesus’ mother was there.
Parallel Translations
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The third day, there was a wedding in Cana of Galilee. Jesus’ mother was there.
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And the thryde daye was ther a mariage in Cana a cite of Galile: and the mother of Iesus was there.
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And the thirde day, was there a mariage in Cana a towne of Galile, and the mother of Iesus was there.
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Cross-references (9)
Passages linked to John 2:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 4:46 Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum.
- Proverbs 31:10-12 Who can find a worthy woman? For her price is far above rubies. The heart of her husband trusts in her. He shall have no lack of gain. She does him good, and not harm, all the days of her life.
- John 21:2 Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together.
- Proverbs 18:22 Whoever finds a wife finds a good thing, and obtains favor of Yahweh.
- Matthew 12:46 While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him.
- John 1:43 On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.”
- Genesis 2:18-25 Yahweh God said, “It is not good for the man to be alone. I will make him a helper comparable to him.” Out of the ground Yahweh God formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature became its name. The man gave names to all livestock, and to the birds of the sky, and to every animal of the field; but for man there was not found a helper comparable to him. Yahweh God caused the man to fall into a deep sleep. As the man slept, he took one of his ribs, and closed up the flesh in its place. Yahweh God made a woman from the rib which he had taken from the man, and brought her to the man. The man said, “This is now bone of my bones, and flesh of my flesh. She will be called ‘woman,’ because she was taken out of Man.” Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh. The man and his wife were both naked, and they were not ashamed.
- Psalms 128:1-4 Blessed is everyone who fears Yahweh, who walks in his ways. For you will eat the labor of your hands. You will be happy, and it will be well with you. Your wife will be as a fruitful vine in the innermost parts of your house, your children like olive plants around your table. Behold, thus is the man blessed who fears Yahweh.
- John 1:29 The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
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John Calvin 1540 · Public Domain 1. There was a marriage in Cana of Galilee.…
1. There was a marriage in Cana of Galilee. As this narrative contains the first miracle which Christ performed, it would be proper for us, were it on this ground alone, to consider the narrative attentively; though — as we shall afterwards see — there are other reasons which recommend it to our notice. But while we proceed, the various advantages arising from it will be more clearly seen. The Evangelist first mentions Cana of Galilee, not that which was situated towards Zare-phath (1 Kings 17:9; Obadiah 20; Luke 4:26) or Sarepta, between Tyre and Sidon, and was called the greater in comparison of this latter Cana, which is placed by some in the tribe of Zebulun, and by others in the tribe of Asher. For Jerome too assures us that, even in his time, there existed a small town which bore that name. There is reason to believe that it was near the city of Nazareth, since the mother of Christ came there to attend the marriage. From the fourth chapter of this book it will be seen that it was not more than one day’s journey distant from Capernaum. That it lay not far from the city of Bethsaida may also be inferred from the circumstance, that three days after Christ had been in those territories, the marriage was celebrated — the Evangelist tells us — in Cana of Galilee. There may have been also a third Cana, not far from Jerusalem, and yet out of Galilee; but I leave this undetermined, because I am unacquainted with it.
And the mother of Jesus was there. It was probably one of Christ’s near relations who married a wife; for Jesus is mentioned as having accompanied his mother. From the fact that the disciples also are invited, we may infer how plain and frugal was his way of living; for he lived in common with them. It may be thought strange, however, that a man who has no great wealth or abundance (as will be made evident from the scarcity of the wine) invites four or five other persons, on Christ’s account. But the poor are readier and more frank in their invitations; because they are not, like the rich, afraid of being disgraced, if they do not treat their guests with great costliness and splendor; for the poor adhere more zealously to the ancient custom of having an extended acquaintance.
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Again, it may be supposed to show a want of courtesy, that the bridegroom allows his guests, in the middle of the entertainment, to be in want of wine; for it looks like a man of little thoughtfulness not to have a sufficiency of wine for his guests. I reply, nothing is here related which does not frequently happen, especially when people are not accustomed to the daily use of wine. Besides, the context shows, that it was towards the conclusion of the banquet that the wine fell short, when, according to custom, it might be supposed that they had already drunk enough; for the master of the feast thus speaks, Other men place worse wine before those who have drunk enough, but thou hast kept the best till now. Besides, I have no doubt that all this was regulated by the Providence of God, that there might be room for the miracle.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain After the talk which he had with Nathanael, or…
After the talk which he had with Nathanael, or after that he departured from John, or after that he came into Galilee.
Christ declaring openly in an assembly by a notable miracle, that he hath power over the nature of things, to feed man’s body, leadeth the minds of all men, to his spiritual and saving virtue and power.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1 And the third day there was a marriage…
1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
Ver. 1. There was a marriage] Whether St John’s marriage, I have not to say. Some will have it so.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whether it was the third day after that our…
Whether it was the third day after that our Saviour had left the province of Judea or the third day after Philip came to him, or after Peter or Nathanael came to him, is hardly worth the disputing; if it be to be interpreted with relation to Joh 1:43, (which speaks of the day following), it must be the third day after Simon came to Christ, there happened to be a marriage in Cana of Galilee. Some reckon three cities of this name; one in the lot of Manasseh, another in the lot of Ephraim, another in rite lot of Asher. This Cana is concluded by most interpreters to be the same mentioned, Jos 19:28, which was in the tribe of Asher, which was in Galilee: some others say, it was another Cana, near to Capernaum. At this wedding feast was the virgin Mary, our Lord’s mother; and it is probable that the persons for whose marriage the feast was solemnized were some of the virgin’s kindred or near relations. Some think, from the virgin’s taking notice of the want of wine, that it was a family where she had either a constant charge, or the charge for that day.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The former part of this chapter acquaints us with…
The former part of this chapter acquaints us with the first miracle which our Saviour wrought, in turning water into wine; the occasion of it was, his being invited to a marriage-feast.
Here note, 1. That whenever our Saviour was invited to a public entertainment, he never refused the invitation, but constantly went; not so much for the pleasure of eating, as for the opportunity of conversing and doing good, which was meat and drink unto him.
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Note, 2. What honour Christ put upon the ordinance of marrige; he honours it with his presence and first miracle. Some think it was St. John that was now the bridegroom; others, that it was some near relation of the virgin mother’s; but whoever it might be, doubtless Christ’s design was rather to put honour upon the ordinance than upon the person. How bold is the church of Rome in spitting upon the face of this ordinance, by denying its lawfulness to the ministers of religion! When the apostle affirms that marriage is honourable among all. Heb 13:4. Neither the prophets of the Old Testament, nor the apostles of the New, (St. Peter himself not excepted,) did abhor the marriage-bed, or judge themselves too pure for an institution of their Maker.
Note, 3. That it is an ancient and laudable institution, that the rites of marriage should not want a solemn celebration. Feasting with friends upon such an occasion is both lawful and commendable, provided the rules of sobriety and charity, modesty and decency, be observed, and no sinful liberty assumed. But it must be said, that feasting in general, and marriage-feasts in particular, are some of those lawful things which are difficultly managed without sin.
Note, 4. That our Saviour’s working a miracle when he was at the marriage-feast, should teach us, by his example, that in our cheerful and free times, when we indulge a little more than ordinary to mirth amongst our friends, we should still be mindful of God’s honour and glory, and lay hold upon an occasion of doing all the good we can.
Note lastly, As Christ was personally invited to, and bodily present at this marriage-feast when here on earth; so he will not refuse now in heaven to be spiritually present at his people’s marriages. They want his presence with them upon that great occasion, they desire and seek it; he is acquainted with it, and invited to it, whoever is neglected; and where Christ is made acquainted with the match, he will certainly make one at the marriage. Happy is that wedding where Christ and his friends (as here) are the invited, expected, and enjoyed guests.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain We have here the story of Christ's miraculous conversion…
We have here the story of Christ's miraculous conversion of water into wine at a marriage in Cana of Galilee. There were some few so well disposed as to believe in Christ, and to follow him, when he did no miracle; yet it was not likely that many should be wrought upon till he had something wherewith to answer those that asked, What sign showest thou? He could have wrought miracles before, could have made them the common actions of his life and the common entertainments of his friends; but, miracles being designed for the sacred and solemn seals of his doctrine, he began not to work any till he began to preach his doctrine. Now observe,
I. The occasion of this miracle. Maimonides observes it to be to the honour of Moses that all the signs he did in the wilderness he did upon necessity; we needed food, he brought us manna, and so did Christ. Observe,
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1. The time: the third day after he came into Galilee. The evangelist keeps a journal of occurrences, for no day passed without something extraordinary done or said. Our Master filled up his time better than his servants do, and never lay down at night complaining, as the Roman emperor did, that he had lost a day.
2. The place: it was at Cana in Galilee, in the tribe of Asher (Jos 19:28), of which, before, it was said that he shall yield royal dainties, Gen 49:20. Christ began to work miracles in an obscure corner of the country, remote from Jerusalem, which was the public scene of action, to show that he sought not honour from men (Joh 5:41), but would put honour upon the lowly. His doctrine and miracles would not be so much opposed by the plain and honest Galileans as they would be by the proud and prejudiced rabbies, politicians, and grandees, at Jerusalem.
3. The occasion itself was a marriage; probably one or both of the parties were akin to our Lord Jesus. The mother of Jesus is said to be there, and not to be called, as Jesus and his disciples were, which intimates that she was there as one at home. Observe the honour which Christ hereby put upon the ordinance of marriage, that he graced the solemnity of it, not only with his presence, but with his first miracle; because it was instituted and blessed in innocency, because by it he would still seek a godly seed, because it resembles the mystical union between him and his church, and because he foresaw that in the papal kingdom, while the marriage ceremony would be unduly dignified and advanced into a sacrament, the married state would be unduly vilified, as inconsistent with any sacred function. There was a marriage - gamos, a marriage-feast, to grace the solemnity. Marriages were usually celebrated with festivals (Gen 29:22; Jdg 14:10), in token of joy and friendly respect, and for the confirming of love.
4. Christ and his mother and disciples were principal guests at this entertainment. The mother of Jesus (that was her most honourable title) was there; no mention being made of Joseph, we conclude him dead before this. Jesus was called, and he came, accepted the invitation, and feasted with them, to teach us to be respectful to our relations, and sociable with them, though they be mean. Christ was to come in a way different from that of John Baptist, who came neither eating nor drinking, Mat 11:18, Mat 11:19. It is the wisdom of the prudent to study how to improve conversation rather than how to decline it.
(1.) There was a marriage, and Jesus was called. Note, [1.] It is very desirable, when there is a marriage, to have Jesus Christ present at it; to have his spiritual gracious presence, to have the marriage owned and blessed by him: the marriage is then honourable indeed; and they that marry in the Lord (Co1 7:39) do not marry without him. [2.] They that would have Christ with them at their marriage must invite him by prayer; that is the messenger that must be sent to heaven for him; and he will come: Thou shalt call, and I will answer. And he will turn the water into wine.
(2.) The disciples also were invited, those five whom he had called (ch. 1), for as yet he had no more; they were his family, and were invited with him. They had thrown themselves upon his care, and they soon found that, though he had no wealth, he had good friends. Note, [1.] Those that follow Christ shall feast with him, they shall fare as he fares, so he has bespoken for them (Joh 12:26): Where I am, there shall my servant be also. [2.] Love to Christ is testified by a love to those that are his, for his sake; our goodness extendeth not to him, but to the saints. Calvin observes how generous the maker of the feast was, though he seems to have been but of small substance, to invite four or five strangers more than he thought of, because they were followers of Christ, which shows, saith he, that there is more of freedom, and liberality, and true friendship, in the conversation of some meaner persons than among many of higher rank.
II. The miracle itself. In which observe,
1. They wanted wine, Joh 2:3. (1.) There was want at a feast; though much was provided, yet all was spent. While we are in this world we sometimes find ourselves in straits, even then when we think ourselves in the fulness of our sufficiency. If always spending, perhaps all is spent ere we are aware. (2.) There was want at a marriage feast. Note, They who, being married, are come to care for the things of the world must expect trouble in the flesh, and count upon disappointment. (3.) It should seem, Christ and his disciples were the occasion of this want, because there was more company than was expected when the provision was made; but they who straiten themselves for Christ shall not lose by him.
2. The mother of Jesus solicited him to assist her friends in this strait. We are told (Joh 2:3-5) what passed between Christ and his mother upon this occasion.
(1.) She acquaints him with the difficulty they were in (Joh 2:3): She saith unto him, They have no wine. Some think that she did not expect from him any miraculous supply (he having as yet wrought no miracle), but that she would have him make some decent excuse to the company, and make the best of it, to save the bridegroom's reputation, and keep him in countenance; or (as Calvin suggests) would have him make up the want of wine with some holy profitable discourse. But, most probably, she looked for a miracle; for she knew he was now appearing as the great prophet, like unto Moses, who so often seasonably supplied the wants of Israel; and, though this was his first public miracle, perhaps he had sometimes relieved her and her husband in their low estate. The bridegroom might have sent out for more wine, but she was for going to the fountain-head. Note, [1.] We ought to be concerned for the wants and straits of our friends, and not seek our own things only. [2.] In our own and our friends' straits it is our wisdom and duty to apply ourselves to Christ by prayer. [3.] In our addresses to Christ, we must not prescribe to him, but humbly spread our case before him, and then refer ourselves to him to do as he pleases.
(2.) He gave her a reprimand for it, for he saw more amiss in it than we do, else he had not treated it thus. - Here is,
[1.] The rebuke itself: Woman, what have I to do with thee? As many as Christ loves, he rebukes and chastens. He calls her woman, not mother. When we begin to be assuming, we should be reminded what we are, men and women, frail, foolish, and corrupt. The question, ti emoi kai soi, might be read, What is that to me and thee? What is it to us if they do want? But it is always as we render it, What have I to do with thee? as Jdg 11:12; Sa2 16:10; Ezr 4:3; Mat 8:29. It therefore bespeaks a resentment, yet not at all inconsistent with the reverence and subjection which he paid to his mother, according to the fifth commandment (Luk 2:51); for there was a time when it was Levi's praise that he said to his father, I have not known him, Deu 33:9. Now this was intended to be, First, A check to his mother for interposing in a matter which was the act of his Godhead, which had no dependence on her, and which she was not the mother of. Though, as man, he was David's Son and hers; yet, as God, he was David's Lord and hers, and he would have her know it. The greatest advancements must not make us forget ourselves and our place, nor the familiarity to which the covenant of grace admits us breed contempt. irreverence, or any kind or degree of presumption. Secondly, It was an instruction to others of his relations (many of whom were present here) that they must never expect him to have any regard to his kindred according to the flesh, in his working miracles, or that therein he should gratify them, who in this matter were no more to him than other people. In the things of God we must not know faces. Thirdly, It is a standing testimony against that idolatry which he foresaw his church would in after-ages sink into, in giving undue honours to the virgin Mary, a crime which the Roman catholics, as they call themselves, are notoriously guilty of, when they call her the queen of heaven, the salvation of the world, their mediatrix, their life and hope; not only depending upon her merit and intercession, but beseeching her to command her Son to do them good: Monstra te esse matrem - Show that thou art his mother. Jussu matris impera salvatori - Lay thy maternal commands on the Saviour. Does he not here expressly say, when a miracle was to be wrought, even in the days of his humiliation, and his mother did but tacitly hint an intercession, Woman, what have I to do with thee? This was plainly designed either to prevent or aggravate such gross idolatry, such horrid blasphemy. The Son of God is appointed our Advocate with the Father; but the mother of our Lord was never designed to be our advocate with the Son.
[2.] The reason of this rebuke: Mine hour is not yet come. For every thing Christ did, and that was done to him, he had his hour, the fixed time and the fittest time, which was punctually observed. First, "Mine hour for working miracles is not yet come." Yet afterwards he wrought this, before the hour, because he foresaw it would confirm the faith of his infant disciples (Joh 2:11), which was the end of all his miracles: so that this was an earnest of the many miracles he would work when his hour was come. Secondly, "Mine hour of working miracles openly is not yet come; therefore do not talk of it thus publicly." Thirdly, "It not the hour of my exemption from thy authority yet come, now that I have begun to act as a prophet?" So Gregory Nyssen. Fourthly, "Mine hour for working this miracle is not yet come." His mother moved him to help them when the wine began to fail (so it may be read, Joh 2:3), but his hour was not yet come till it was quite spent, and there was a total want; not only to prevent any suspicion of mixing some of the wine that was left with the water, but to teach us that man's extremity is God's opportunity to appear for the help and relief of his people. Then his hour is come when we are reduced to the utmost strait, and know not what to do. This encouraged those that waited for him to believe that though his hour was not yet come it would come. Note, The delays of mercy are not to be construed the denials of prayer. At the end it shall speak.
(3.) Notwithstanding this, she encouraged herself with expectations that he would help her friends in this strait, for she bade the servants observe his orders, Joh 2:5. [1.] She took the reproof very submissively, and did not reply to it. It is best not to deserve reproof from Christ, but next best to be meek and quiet under it, and to count it a kindness, Psa 141:5. [2.] She kept her hope in Christ's mercy, that he would yet grant her desire. When we come to God in Christ for any mercy, two things discourage us: - First, Sense of our own follies and infirmities "Surely such imperfect prayers as ours cannot speed." Secondly, Sense of our Lord's frowns and rebukes. Afflictions are continued, deliverances delayed, and God seems angry at our prayers. This was the case of the mother of our Lord here, and yet she encourages herself with hope that he will at length give in an answer of peace, to teach us to wrestle with God by faith and fervency in prayer, even when he seems in his providence to walk contrary to us. We must against hope believe in hope, Rom 4:18. [3.] She directed the servants to have an eye to him immediately, and not to make their applications to her, as it is probable they had done. She quits all pretensions to an influence upon him, or intercession with him; let their souls wait only on him, Psa 62:5. [4.] She directed them punctually to observe his orders, without disputing, or asking questions. Being conscious to herself of a fault in prescribing to him, she cautions the servants to take heed of the same fault, and to attend both his time and his way for supply: "Whatsoever he saith unto you, do it, though you may think it ever so improper. If he saith, Give the guests water, when they call for wine, do it. If he saith, Pour out from the bottoms of the vessels that are spent, do it. He can make a few drops of wine multiply to so many draughts." Note, Those that expect Christ's favours must with an implicit obedience observe his orders. The way of duty is the way to mercy; and Christ's methods must not be objected against.
(4.) Christ did at length miraculously supply them; for he is often better than his word, but never worse.
[1.] The miracle itself was turning water into wine; the substance of water acquiring a new form, and having all the accidents and qualities of wine. Such a transformation is a miracle; but the popish transubstantiation, the substance changed, the accidents remaining the same, is a monster. By this Christ showed himself to be the God of nature, who maketh the earth to bring forth wine, Psa 109:14, Psa 109:15. The extracting of the blood of the grape every year from the moisture of the earth is no less a work of power, though, being according to the common law of nature, it is not such a work of wonder, as this. The beginning of Moses's miracles was turning water into blood (Exo 4:9; Exo 7:20), the beginning of Christ's miracles was turning water into wine; which intimates the difference between the law of Moses and the gospel of Christ. The curse of the law turns water into blood, common comforts into bitterness and terror; the blessing of the gospel turns water into wine. Christ hereby showed that his errand into the world was to heighten and improve creature-comforts to all believers, and make them comforts indeed. Shiloh is said to wash his garments in wine (Gen 49:11), the water for washing being turned into wine. And the gospel call is, Come ye to the waters, and buy wine, Isa 55:1.
[2.] The circumstances of it magnified it and freed it from all suspicion of cheat or collusion; for,
First, It was done in water-pots (Joh 2:6): There were set there six water-pots of stone. Observe, 1. For what use these water-pots were intended: for the legal purifications from ceremonial pollutions enjoined by the law of God, and many more by the tradition of the elders. The Jews eat not, except they wash often (Mar 7:3), and they used much water in their washing, for which reason here were six large water-pots provided. It was a saying among them, Qui mult utitur aqu in lavando, multas consequetur in hoc mundo divitias - He who uses much water in washing will gain much wealth in this world. 2. To what use Christ put them, quite different from what they were intended for; to be the receptacles of the miraculous wine. Thus Christ came to bring in the grace of the gospel, which is as wine, that cheereth God and man (Jdg 9:13), instead of the shadows of the law, which were as water, weak and beggarly elements. These were water-pots, that had never been used to have wine in them; and of stone, which is not apt to retain the scent of former liquors, if ever they had had wine in them. They contained two or three firkins apiece; two or three measures, baths, or ephahs; the quantity is uncertain, but very considerable. We may be sure that it was not intended to be all drank at this feast, but for a further kindness to the new-married couple, as the multiplied oil was to the poor widow, out of which she might pay her debt, and live of the rest, Kg2 4:7. Christ gives like himself, gives abundantly, according to his riches in glory. It is the penman's language to say, They contained two or three firkins, for the Holy Spirit could have ascertained just how much; thus (as Joh 6:19) teaching us to speak cautiously, and not confidently, of those things of which we have not good assurance.
Secondly, The water-pots were filled up to the brim by the servants at Christ's word, Joh 2:7. As Moses, the servant of the Lord, when God bade him, went to the rock, to draw water; so these servants, when Christ bade them, went to the water, to fetch wine. Note, Since no difficulties can be opposed to the arm of God's power, no improbabilities are to be objected against the word of his command.
Thirdly, The miracle was wrought suddenly, and in such a manner as greatly magnified it.
a. As soon as they had filled the water-pots, presently he said, Draw out now (Joh 2:8), and it was done, (a.) Without any ceremony, in the eye of the spectators. One would have thought, as Naaman, he should have come out, and stood, and called on the name of God, Kg2 5:11. No, he sits still in his place, says not a word, but wills the thing, and so works it. Note, Christ does great things and marvellous without noise, works manifest changes in a hidden way. Sometimes Christ, in working miracles, used words and signs, but it was for their sakes that stood by, Joh 11:42. (b.) Without any hesitation or uncertainty in his own breast. He did not say, Draw out now, and let me taste it, questioning whether the thing were done as he willed it or no; but with the greatest assurance imaginable, though it was his first miracle, he recommends it to the master of the feast first. As he knew what he would do, so he knew what he could do, and made no essay in his work; but all was good, very good, even in the beginning.
b. Our Lord Jesus directed the servants, (a.) To draw it out; not to let it alone in the vessel, to be admired, but to draw it out, to be drank. Note, [a.] Christ's works are all for use; he gives no man a talent to be buried, but to be traded with. Has he turned thy water into wine, given thee knowledge and grace? It is to profit withal; and therefore draw out now. [b.] Those that would know Christ must make trial of him, must attend upon him in the use of ordinary means, and then may expect extraordinary influence. That which is laid up for all that fear God is wrought for those that trust in him (Psa 31:19), that by the exercise of faith draw out what is laid up. (b.) To present it to the governor of the feast. Some think that this governor of the feast was only the chief guest, that sat at the upper end of the table; but, if so, surely our Lord Jesus should have had that place, for he was, upon all accounts, the principal guest; but it seems another had the uppermost room, probably one that loved it (Mat 23:6), and chose it, Luk 14:7. And Christ, according to his own rule, sat down in the lowest room; but, though he was not treated as the Master of the feast, he kindly approved himself a friend to the feast, and, if not its founder, yet its best benefactor. Others think that this governor was the inspector and monitor of the feast: the same with Plutarch's symposiarcha, whose office it was to see that each had enough, and none did exceed, and that there were no indecencies or disorders. Note, Feasts have need of governors, because too many, when they are at feasts, have not the government of themselves. Some think that this governor was the chaplain, some priest or Levite that craved a blessing and gave thanks, and Christ would have the cup brought to him, that he might bless it, and bless God for it; for the extraordinary tokens of Christ's presence and power were not to supersede, or jostle out, the ordinary rules and methods of piety and devotion.
Fourthly, The wine which was thus miraculously provided was of the best and richest kind, which was acknowledged by the governor of the feast; and that it was really so, and not his fancy, is certain, because he knew not whence it was, Joh 2:9, Joh 2:10. 1. It was certain that this was wine. The governor knew this when he drank it, though he knew not whence it was; the servants knew whence it was, but had not yet tasted it. if the taster had seen the drawing of it, or the drawers had had the tasting of it, something might have been imputed to fancy; but now no room is left for suspicion. 2. That it was the best wine. Note, Christ's works commend themselves even to those that know not their author. The products of miracles were always the best in their kind. This wine had a stronger body, and better flavour, than ordinary. This the governor of the feast takes notice of to the bridegroom, with an air of pleasantness, as uncommon. (1.) The common method was otherwise. Good wine is brought out to the best advantage at the beginning of a feast, when the guests have their heads clear and their appetites fresh, and can relish it, and will commend it; but when they have well drank, when their heads are confused, and their appetites palled, good wine is but thrown away upon them, worse will serve then. See the vanity of all the pleasures of sense; they soon surfeit, but never satisfy; the longer they are enjoyed, the less pleasant they grow. (2.) This bridegroom obliged his friends with a reserve of the best wine for the grace-cup: Thou hast kept the good wine until now; not knowing to whom they were indebted for this good wine, he returns the thanks of the table to the bridegroom. She did not know that I gave her corn and wine, Hos 2:8. Now, [1.] Christ, in providing thus plentifully for the guests, though he hereby allows a sober cheerful use of wine, especially in times of rejoicing (Neh 8:10), yet he does not invalidate his own caution, nor invade it, in the least, which is, that our hearts be not at any time, no not at a marriage feast, overcharged with surfeiting and drunkenness, Luk 21:34. When Christ provided so much good wine for them that had well drunk, he intended to try their sobriety, and to teach them how to abound, as well as how to want. Temperance per force is a thankless virtue; but if divine providence gives us abundance of the delights of sense, and divine grace enables us to use them moderately, this is self-denial that is praiseworthy. He also intended that some should be left for the confirmation of the truth of the miracle to the faith of others. And we have reason to think that the guests at this table were so well taught, or at least were now so well awed by the presence of Christ, that none of them abused this wine to excess. Theses two considerations, drawn from this story, may be sufficient at any time to fortify us against temptations to intemperance: First, That our meat and drink are the gifts of God's bounty to us, and we owe our liberty to use them, and our comfort in the use of them, to the mediation of Christ; it is therefore ungrateful and impious to abuse them. Secondly, That, wherever we are, Christ has his eye upon us; we should eat bread before God (Exo 18:12), and then we should not feed ourselves without fear. [2.] He has given us a specimen of the method he takes in dealing with those that deal with him, which is, to reserve the best for the last, and therefore they must deal upon trust. The recompence of their services and sufferings is reserved for the other world; it is a glory to be revealed. The pleasures of sin give their colour in the cup, but at the last bite; but the pleasures of religion will be pleasures for evermore.
III. In the conclusion of this story (Joh 2:11) we are told, 1. That this was the beginning of miracles which Jesus did. Many miracles had been wrought concerning him at his birth and baptism, and he himself was the greatest miracle of all; but this was the first that was wrought by him. He could have wrought miracles when he disputed with the doctors, but his hour was not come. He had power, but there was a time of the hiding of his power. 2. That herein he manifested his glory; hereby he proved himself to be the Son of God, and his glory to be that of the only-begotten of the Father. He also discovered the nature and end of his office; the power of a God, and the grace of a Saviour, appearing in all his miracles, and particularly in this, manifested the glory of the long-expected Messiah. 3. That his disciples believed on him. Those whom he had called (ch. 1), who had seen no miracle, and yet followed him, now saw this, shared in it, and had their faith strengthened by it. Note, (1.) Even the faith that is true is at first but weak. The strongest men were once babes, so were the strongest Christians. (2.) The manifesting of the glory of Christ is the great confirmation of the faith of Christians.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And the third day - After he had said…
And the third day - After he had said this. In Cana of Galilee - There were two other towns of the same name, one in the tribe of Ephraim, the other in Caelosyria.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The miracle at Cana in Galilee, where our Lord…
CHAPTER II.
The miracle at Cana in Galilee, where our Lord changed water
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into wine, 1-11.
He goes to Capernaum, 12.
He purges the temple at the feast of the passover, 13-17.
The Jews require a miracle, as a proof that he had authority to
do these things, 18.
In answer he refers to his own death and resurrection, 19-22.
Many believe on him while at the feast of the passover, to whom
Jesus would not trust himself, 23-25.
NOTES ON CHAP. II.
Verse 1. Cana of Galilee] This was a small city in the tribe of Asher, Jos 19:28, and by saying this was Cana of Galilee, the evangelist distinguishes it from another Cana, which was in the tribe of Ephraim, in the Samaritan country. See Jos 16:8; Jos 17:9.
Some suppose that the third day, mentioned here, refers to the third day of the marriage feast: such feasts lasting among the Jews seven days. See Jdg 14:12; Jdg 14:17-18, and Bishop Pearce.
The mother of Jesus was there] Some of the ancients have thought that this was the marriage of John the evangelist, who is supposed to have been a near relative of our Lord. See the sketch of his life prefixed to these notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Joh 2:1-2. And the third day — Namely, after…
Joh 2:1-2. And the third day — Namely, after Christ’s coming into Galilee, and discoursing there with Nathanael, as related above; there was a marriage in Cana — A town which originally belonged to the tribe of Asher, Jos 19:28. There were two other towns of the same name, one in the tribe of Ephraim, the other in Cœlo-Syria; and the mother of Jesus was there — It being probably a marriage of a near relation, or an intimate friend of hers. This may be inferred from Mary’s being not only present at the feast, but concerned about supplying the company with wine. As Mary here is spoken of alone, it may be reasonable to conclude that Joseph was now dead, and that he did not live to the time when Jesus entered on his public ministry, especially as he is nowhere mentioned in the gospel history afterward. And both Jesus was called — That is, was invited to the marriage; and his disciples — Namely, the two that had followed him from the banks of Jordan, with Peter, Philip, and Nathanael. And Jesus, not affecting the austerities which became the character and ministry of John the Baptist, freely accepted of the invitation. For he did not come to take away human society, but to sanctify it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And the third day - On the third day…
And the third day - On the third day after his conversation with Nathanael.
Cana - This was a small town about 15 miles northwest of Tiberias and 6 miles northeast of Nazareth. It is now called Kerr Kenna, is under the government of a Turkish officer, and contains perhaps 300 inhabitants, chiefly Catholics. The natives still pretend to show the place where the water was turned into wine, and even one of the large stone water-pots. “A Greek church,” says Professor Hackett (‘Illustrations of Scripture,’ p. 322), “stands at the entrance of the town, deriving its special sanctity, as I understood, from its being supposed to occupy the site of the house in which the marriage was celebrated to which Jesus and his friends were invited. A priest to whom we were referred as the custodian soon arrived, in obedience to our call, and unlocked the doors of the church. It is a low stone building, pair.” “The houses,” says Dr. Thomson (‘The Land and the Book,’ vol. ii. p. 126), “were built of limestone, cut and laid up after the fashion still common in this region, and some of them may have been inhabited within the last fifty years. There are many ancient cisterns about it, and fragments of water-jars in abundance, and both reminded us of the ‘beginning of miracles.’ Some of my companions gathered bits of these water-jars as mementoes witnesses they could hardly be, for those of the narrative were of ‘stone,’ while these were baked earth.” The place is now quite deserted. Dr. Thomson says: “There is not now a habitable house in the humble village where our blessed Lord sanctioned, by his presence and miraculous assistance, the all-important and world-wide institution of marriage.” It was called “Cana of Galilee” to distinguish it from another Cana in the tribe of Ephraim, Jos 16:9. This was the native place of Nathanael, Joh 21:2.
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The mother of Jesus - Mary. It is not improbable that she was a relative of the family where the marriage took place.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The Mother of Jesus was present. It is supposed…
The Mother of Jesus was present. It is supposed she was then a widow, since in all the rest of the history of Jesus, not a single word occurs respecting St. Joseph. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain John Chapter 2
John Chapter 2
The third day we find in chapter 2. A marriage takes place in Galilee. Jesus is there; and the water of purification is changed into the wine of joy for the marriage-feast. Afterwards at Jerusalem He cleanses the temple of God with authority, executing judgment on all those who profaned it. In principle these are the two things that characterise His millennial position. Doubtless these things took place historically; but, as introduced here and in this manner, they have evidently a wider meaning. Besides, why the third day? After what? Two days of testimony had taken place-that of John, and that of Jesus; and now blessing and judgment are accomplished. In Galilee the remnant had their place; and it is the scene of blessing, according to Isa 9:1-21 -Jerusalem is that of judgment. At the feast He would not know His mother: this was the link of His natural relation with Israel, which, looking at Him as born under the law, was His mother. He separates Himself from her to accomplish blessing. It is only in testimony therefore in Galilee, for the moment. It is when He returns that the good wine will be for Israel-true blessing and joy at the end. Nevertheless He still abides with His mother, whom, as to His work, He did not acknowledge. And this also was the case with regard to His connection with Israel.
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Afterwards, in judging the Jews and judicially cleansing the temple, He presents Himself as the Son of God. It is His Father’s house. The proof of this which He gives is His resurrection, when the Jews should have rejected and crucified Him. Moreover He was not only the Son: it was God who was there-not in the temple. It was empty-that house built by Herod. The body of Jesus was now the true temple. Sealed by His resurrection, the scriptures and the word of Jesus were of divine authority to the disciples, as speaking of Him according to the intention of the Spirit of God.
This subdivision of the book ends here. It closes the earthly revelation of Christ including His death; but even so it is the sin of the world. Chapter 2 gives the millennium; chapter 3 is the work in and for us which qualifies for the kingdom on earth or heaven; and the work for us, closing Messiah’s connection with the Jews, opens the heavenly things by the lifting up of the Son of man-divine love and eternal life.
The miracles that He wrought convinced many as to their natural understanding. No doubt it was sincerely; but a just human conclusion. But another truth now opens. Man, in his natural state, [16] was really incapable of receiving the things of God; not that the testimony was insufficient to convince him, nor that he was never convinced: many were so at this time; but Jesus did not commit Himself to them. He knew what man was. When convinced, his will, his nature, was not altered. Let the time of trial come, and he would shew himself as he was, alienated from God, and even His enemy. Sad but too true testimony! The life, the death, of Jesus proves it. He knew it when He began His work. This did not make His love grow cold; for the strength of that love was in itself.
Footnotes for John Chapter 2
16: Observe, that the state of man is here manifested fully and thoroughly. Supposing him to be outwardly righteous according to the law, and to believe in Jesus according to sincere natural convictions, he clothes himself with this, in order to hide from himself what he really is. He does not know himself at all. What he is remains untouched. And he is a sinner. But this leads us to another observation. There are two great principles from Paradise itself-responsibility and life. Man can never disentangle them, till he learns that he is lost, and that no good exists in him. Then he is glad to know that there is a source of life and pardon outside himself. It is this which is shewn us here. There must be a new life; Jesus does not instruct a nature which is only sin. These two principles run through scripture in a remarkable way: first, as stated, in Paradise, responsibility and life in power. Man took of one tree, failing in responsibility, and forfeited life. The law gave the measure of responsibility when good and evil were known, and promised life on the ground of doing what it required, satisfying responsibility. Christ comes, meets the need of man’s failure in responsibility, and is, and gives, eternal life. Thus, and thus only, can the question be met, and the two principles reconciled. Moreover two things are presented in Him to reveal God. He knows man, and all men. What a knowledge in this world! A prophet knows that which is revealed to him; he has, in that case, divine knowledge. But Jesus knows all men in an absolute way. He is God. But when once He has introduced life in grace, He speaks of another thing; He speaks that which He knows, and testifies that which He has seen. Now He knows God His Father in heaven. He is the Son of man who is in heaven. He knows man divinely; but He knows God and all His glory divinely also. What a magnificent picture, or, rather should I say, revelation, of that which He is for us! For it is here as man that He tells us this; and also, in order that we may enter into it and enjoy it, He becomes the sacrifice for sin according to the eternal love of God His Father.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain
III
THE KINDRED AND FRIENDS OF THE LORD, AND THE FIRST MIRACLE OF JESUS AT CANA, AS THE EARNEST OF THE GLORIFICATION OF THE WORLD, AND AS THE FIRST MANIFESTATION OF HIS GLORY. CHRIST TRANSFIGURING THE EARTHLY MARRIAGE FEAST INTO A SYMBOL OF THE HEAVENLY.
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Joh_2:1-11.
(Pericope for 2nd Sunday after Epiphany.)
1And the third day there was a marriage [a marriage feast was held] in Cana of Galilee; and the mother of Jesus was there: 2And both Jesus was called, and his disciples, [and Jesus also was invited and his disciples] to the marriage. 3And when they wanted wine [And wine having failed, or, when wine failed]1 the mother of 4Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee?2 mine hour is not yet come. 5His mother saith unto the servants, Whatsoever he saith unto you, do it. 6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim [top]. 8And he saith unto them, Draw out now, and 9bear unto the governor [ruler] of the feast. And they bare it. When the ruler of the feast had tasted the water that was made [had become, or, been made] wine, and knew not whence it was, (but the servants which drew [who had drawn] the water knew), the governor [ruler] of the feast called the bridegroom, 10And saith unto him, Every man at the beginning doth set forth good wine, [setteth forth the good wine first]; and when men have well drunk,3 then4 that which is worse; but 11[omit but]5 thou hast kept the good wine until now. This6 beginning of miracles [signs, τῶν σημείων] did [wrought] Jesus in Cana of Galilee, and manifested forth his glory [his transfiguring power, τὴν δόξαν αὑτοῦ]; and his disciples believed [the more] on [in] him.
ΕXEGETICAL AND CRITICAL
[Here we have the fulfilment of the promise made in the last verse of John 1., and a startling proof of the presence of supernatural powers in the person of the Son of Man. Christ significantly began His public ministry with a miracle of transformation: His whole mission was to convert sinners into saints, to turn grief into joy, to elevate earth to heaven. It was moreover a miracle of festive joy and gladness, and of more than royal munificence; showing—in striking contrast to the Mosaic law of condemnation and the ascetic austerity and water-baptism of John, and in the presence of his former pupils—that the gospel is life and peace, a religion of true happiness. Christ relieves not only the present need, but provides also an abundant supply for all the future, enough and to spare for every one that thirsteth. It is equally significant that this miracle was performed in the bosom of a, family: for the family is the first institution of God on earth, and the nursery of Church and State, where all moral reforms of society must begin. Christianity restored marriage and the family to their original purity, and elevated them to true dignity by abolishing polygamy, emancipating woman from slavish degradation, and by making the relation of husband and wife a type of the sacred union of Christ to His church.—The miracle of Cana, as it was the first in time, is also the greatest in character, next to the raising of Lazarus which was the last, and which exhibited Christ as the Conqueror of death and the Prince of life eternal. Both belong exclusively to the fourth Gospel, while the miraculous feeding of the multitude is reported by all.7 The change of water into wine was a proper transubstantiation or qualitative transmutation of an elementary substance. It is not a creative act in the strict sense of the term; for God made the world out of nothing, Christ always operated upon existing substances. But it involves the same creative power, and is strictly above nature and above reason (not against them), and therefore incomprehensible. Yet after all it is not more beyond our present comprehension than the change of the rain from heaven into the juice of the grape, the growth of plants by the transmutation of inorganic matter into organic, and all those miracles of nature, which by their daily occurrence appear to us natural and common.8—Like many sayings of Christ, the miracle of Cana is a stumbling-block to the superficial reader, and seems to conflict with the ideal character of the Gospel of John. It is indeed a rebuke to a morbid asceticism and desponding legalism, to which even many good people are given. But it abounds in high moral significance and symbolic beauty. It is altogether unnecessary to resort to the modern figment of an essential difference of the wine of the Bible and usual wine. The wine which Christ made was no doubt pure, good wine, in the proper sense of the term. But to think it even possible that Christ might have encouraged immoderate use of wine or any kind of excess, proves a false posture of mind and utter disqualification to understand the miracle. The piety and sobriety of this God-fearing family, with the Son of God as their guest, was the basis of the miracle; in an intemperate circle it would never have been wrought at all. Procul abeste profani! To the pure all things are pure. See Doctr. and Eth.—P. S.]
Joh_2:1. And the third day,[τῇτρίτῃἡμέρᾳ].—Most probably identical [?] with the ἐπαύριον, Joh_1:43 (44). See the Exeg. ad loc. The marriage-feast had probably been nearly three days in progress, when Jesus, on His arrival, was invited to it. [The third day is probably to be reckoned from the last date mentioned, i.e., Nathanael’s calling, Joh_1:43 (44), not from the day of John’s testimony, Joh_1:29, as Dr. Lange takes it, still less from the day of Christ’s arrival in Cana (Ewald); for this was not yet spoken of. Bengel: Tertio die post promissum datum, 1:52. Nunc ostenditur specimen. The journey from Judæa to Galilee required two or three days, the distance in a direct line being over twenty hours.—P. S.]
In Cana of Galilee.—In the Galilean Cana; in distinction from another. (So Joh_2:11; Joh_4:46; Joh_21:2). [Or, rather, as the other Cana lies likewise in Galilee, τῆς Γαλιλείας is merely a local notice of John for foreign readers, comp. John 1:28; 44, and Hengstenberg in loc.—P. S.] Not Kef’r Kenna, but Kâna el-Jelîl, according to Robinson, III., p. 443. [Am. ed. of 1858, vol. 2. pp. 346–,49.—P. S.] Galilee was originally only a district (גָלִיל) of Upper Galilee, which was divided from Lower Galilee by a line running from Tiberias to Zabulon. Hence in the time of John there was, no doubt, a Galilee in the stricter, ancient sense, to be distinguished from a Galilee in the wider sense. This distinction is important in Joh_4:45. The other Cana, from which ours is distinguished, has been sought now, according to Josephus (Vita xvii. 1) erroneously in Peræa, now in a Cana in the tribe of Asher (Jos_19:28), south-east of Type (Robinson III. 657), which, “though also to be counted in Galilee, lay so much in the vicinity of Phenicia, as to justify the designation of our Cana as K. τῆς Γαλιλαίας,” (Meyer). But that northernmost Cana also belonged to Galilee. We can allow this distinction only on the supposition that the region of Cana of Galilee was a Galilee in the narrow sense, in the most provincial terms. As Kef’r Kenna, which tradition has fixed as the Galilean Cana, lies some distance to the south, it might fall in the province of Lower Galilee, and might well form the antithesis. Ewald has made a Kanath, east of Jordan, the other Cana; which is scarcely to be mentioned. Cana lay on a round hill.
[The location of Cana is still under dispute. Dr. Robinson’s view has been adopted by Ritter, Meyer, Alford, Trench, Lange, Renan. Trench (On the Miracles, p. 83) numbers this among “the most felicitous and most convincing of Robinson’s slighter rectifications of the geography of Palestine.” Kâna el-Jelîl (i.e., Cana of Galilee) is a mere ruin about seven miles or nearly three hours N. ½ E. from Nazareth, and about three miles N. by E. of Sepphoris (Seffûrieh). Kef’r (i.e., village) Kenna, is a small village about 4½ miles north-east of Nazareth, where the monks locate Cana, and where the remains of a Greek church and the house of St. Bartholomew are pointed out. Robinson’s arguments in favor of Kâna el-Jelîl are the identity of name, and a notice from Marinus Sanutus about A. D. 1321. But Hepworth Dixon (Holy Land, I865, I. 332) contends again for Kef’r Kenna, as he and Thomson (The Land and the Book) contend for Tell Hûm, as the site of Capernaum, against Robinson’s conclusion in favor of Khan Minyeh. Hengstenberg and Godet likewise decide for Kef’r Kenna. Grove (in Smith’s Dictionary of the Bible) and Hackett (in a supplementary note to the Am. ed.) leave the question of the situation of Cana doubtful. Although Cana has nearly disappeared, it will always be remembered in connection with the festivity of marriage and the happiness of the family.—P. S.]
And the mother of Jesus was there.—The mother of Jesus, John writes; not Mary. [John never names. Mary, as he does not name himself nor his brother James, perhaps on account of his intimate connection with her in virtue of the dying injunction of the Saviour, Joh_19:26-27. So Alford.—P. S.] Luthardt (with Hofmann and Lampe) holds (p. 420; comp. p. 116) that Jesus entirely dissolved the relation of son to Mary on the cross, with the word: “Woman, behold thy son!”9 John seems far from this, to speak mildly, rare exegesis. Jesus returned with His disciples to Galilee, their common home. They accompanied Him to Nazareth. But the mother of Jesus had gone to the wedding at Cana, which lay further north in the mountains. Probably they met in Nazareth with the invitation which occasioned their following the mother.
[The occasion was evidently a family gathering. Besides the mother of Jesus, His brothers were also present, Joh_2:12. It was a farewell (un adieu royal, as Godet says) to His earthly relations. He was now leaving the privacy and obscurity of family life to enter upon His public ministry, and marked the transition by an exhibition of His divine power which was well calculated to convince His brothers, sisters, and friends of His Messiahship, and to convert them into His spiritual relations.—P. S.]
Joh_2:2. And Jesus also was invited, and his disciples, [i.e., those five mentioned in John 1., Andrew, Simon Peter, Philip, Nathanael, and John. The evangelist was therefore an eye-witness of the scene, and probably a relative of Jesus.—P. S.] ̓Εκλήθη [is the historical past: was bidden, invited, and] cannot be taken as pluperfect. Where would the inviter have looked for the Lord on the Jordan? And there, too, He had as yet no disciples to be invited with Him. The invitation was rather an after-thought, and from this in part the lack of wine might be explained. Meyer supposes that the invitation was given in Cana itself. But people do not go in search of a member of a family at a feast; at all events this would amount to their inviting themselves. The fact that Nathanael was of Cana might increase the relations of the Lord to the house of friends with which His mother Mary seems to have been closely connected. It may certainly be inferred from this passage and Joh_2:12, that Joseph was no longer living. (Against Meyer, who unwarrantably cites Joh_6:42).10 Of a removal of Mary from Nazareth to Cana, Ewald speaks alone.11—If we reckon for the return to Cana, including the stoppage at the calling of Philip and Nathanael, as a three days’ journey, Jesus, according to Origen’s computation of the third day (from the day of Joh_1:43), would have arrived with His disciples in the evening of the first day of the feast. As a wedding generally lasted seven days (among the poorer people, indeed, only three, or even one; comp. Gen_29:27; Jdg_14:14; Tob. 9:12), the supply of wine with but moderate care, would hardly have been exhausted so soon. We are forced to conclude, therefore, that the Lord came with His disciples on one of the later days of the feast; and this works backward to the supposition that the third day dates from the testimony of John, as the day when Jesus was publicly and theocratically accredited as the Messiah in Israel.12
[The presence of Christ with His mother and disciples, at a wedding-feast, and His performing His first miracle there, is a silent condemnation of monkish asceticism, and a recognition of the marriage relation as honorable and holy. Christianity is no flight from the world, but a transformation of the world, no annihilation of the order of nature, but the sanctification of it, no moroseness of spirit, but joy and gladness. It is the leaven which is to leaven the whole lump of society. But by turning water into wine and revealing His glory at the wedding-feast, Christ gave us an example how to conduct ourselves in society, that is to introduce a higher, nobler element, and to change the water of trifling, frivolous talk into the wine of instructive, profitable conversation. Trench observes: “We need not wonder to find the Lord of life at that festival; for He came to sanctify all life—its times of joy, as its times of sorrow; and all experience tells us, that it is times of gladness, such as this was now, which especially need such a sanctifying power, such a presence of the Lord. In times of sorrow, the sense of God’s presence comes more naturally out: in these it is in danger to be forgotten. He was there, and by His presence there struck the keynote to the whole future tenor of His ministry.”—P. S.]
Joh_2:3. And when wine failed, [Καὶ ὑστερήσαντος οἴνου], Gladly had the nuptial family, which undoubtedly belonged to the true waiting ones in Israel, improvised their invitation; but it seemed to fare ill for awhile, in having neglected the usual Jewish calculation. The less could their spirit turn to their mortification. Tholuck adduces the cheapness of wine in the East, to infer that the family was in limited circumstances. But even where wine is cheap, it is not always at hand in abundance, even for the wealthy. In any case the need here existing was not so much that of poverty as that of family honor, especially of festal feeling and joy. [It also reveals the temperance of the family.—P. S.]
They have no wine.—No more wine. According to Chrysostom and others, Mary speaks these words, because Jesus had already wrought miracles, and she expects one now. Contrary to Joh_2:11. According to Lücke, Jesus has already done extraordinary works in smaller circles, and so given rise to the expectation.13 According to Bengel and Paulus, Mary would suggest to Him to depart with His disciples;14 according to Meyer, to provide some remedy, “which in fact might have been done in the most natural way (by fetching more wine)”! Calvin thinks it a hush-word to the guests (perhaps a hint to go). Tholuck: “The object of Jesus’ journey could not have remained unknown to Mary; if, according to the popular faith, she was considering the miracle the test of the Messiah, she might now request even the first exercise of the divine power.” Nothing of all these intentions appears in the words. To tell the need is not necessarily to apply for help. So far as its form is concerned, the expression proves only, that the people let Mary know the lack, and that she told it to the Lord; rather giving up than asking help. Mary had probably a hundred times found in her family life, that the holy Child, during His growth, could tell what to do, when no one else could, though not exactly by miracle strictly so called.15 A confident expectation, however, must have been couched in her complaint; this is evident from the answer of the Lord. She certainly meant, in general: Tell us what to do; and, if any one please, more specifically, according to Bengel: Bring the feast to a close; though in some other way than by an embarrassed departure.
[I take the words of Mary to be an indirect prayer and a modest hint to relieve the difficulty, like the message of the sisters of Lazarus: “Lord, behold, he whom Thou lovest, is sick,” Joh_11:3. Mary had good reason to expect that her divine Son, now after His solemn inauguration by the baptism in Jordan, and the gathering of His first disciples, would signalize His entrance upon public life by a miraculous demonstration of His Messianic dignity, and she was not shaken in her expectation by His apparent refusal, as is evident from her words in Joh_2:5 (see my note, p. 106). The announcement of the angel, the supernatural conception, and the whole conduct of Jesus must have long before convinced her of His Messiahship. Lampe properly regards these words as a monument of the faith, humility and modesty of Mary. Yet there was a defect, an untimely haste and improper interference, though from the best motives, with the Messianic prerogative of her divine Son. This is manifest from the reply of Jesus.—P. S.]
Joh_2:4. Jesus saith unto her, etc.—The terms of Luther’s version [identical with those of the English]: Woman, what have I to do with thee?16 are much too strong. The phrase forms a scale, from the strongest rebuke to the gentlest refusal, according to the tone.
The address: γύναι, Woman, has no tinge of contempt. Augustus says to Cleopatra [the Queen of Egypt] in Dio: θάρσει, ὦ γύναι.17 So the address to Mary Magdalene, Joh_20:15, γύναι, is plainly an expression of compassion. And so, too, is Joh_19:26 to be taken.
[In English the term woman is frequently used in a solemn and honorable sense, as embracing the characteristic traits of the womanly ideal, when we speak of a good woman, a noble woman, a true woman, be a woman. Christ calls His mother woman when on the cross He commited her with tender affection to the charge of His bosom disciple. He does not call her mother, because this would not suit here in connection with τί ἐμοὶ καὶ σοί and because He had regard mainly to His Father, and subordinated all earthly relations to the heavenly and eternal. Comp. Mat_12:49-50; Luk_8:19; 2Co_5:16. The period of His subjection to her as His earthly mother had ceased. Even in His twelfth year He answered to her remark: “Thy father (Joseph) and I,” by “My Father” (in heaven), Luk_2:48-49. Calvin: Sic ergo matrem Christus alloquitur, ut perpetuam et communem seculis omnibus doctrinam tradat, ne immodicus matris honor divinam suam gloriam obscuret. Olshausen: “The Son had now become the Lord also of His mother, who could secure her own happiness only by believing obedience to Him.”—P. S.]
The phrase τί ἐμοὶ καὶ σοί What to me and to thee (in which κοινόν or the like is to be supplied), has not among the Hebrews (מַה־לִּי וָלָךְ), as in the classics, a repulsive, reprehensive sense, as Grotius shows, ad Mat_8:29. The expression is uttered in Jdg_11:12; 2Sa_16:10, in friendliness. It readily consists with this, that Jesus would assert the elevation of His divine calling above natural relationship, as in Mat_12:50 (Tholuck). Ebrard: That is my matter; leave that to me. Hengstenberg: “Was mir und dir, Weib?” Literally correct, but not good German.
[As the interpretation of this passage, which derives its true light from Mat_12:46-50, has a bearing on the subject of Mariology and Mariolatry, I shall quote passages from ancient and modern commentators, who agree (against the Romish) in finding here a slight reproof of Mary for a certain improper interference or impatient haste. Irenæus (Adv. hær. l. 3; c. 16, §7): “The, Lord, repelling Mary’s unseasonable urgency (Dominus, repellens ejus intempestivam festinationem), said: “What have I to do with thee,” etc. Chrysostom (Hom. XXI. al. XX. in Joh. Tom. VIII. p. 122): “She wished to gain glory through her child (ἐβούλετο…. ἑαυτὴν λαμπροτέραν ποιῆσαι διὰ τοῦ παιδός)…therefore Christ answered her with severity (σφοδρότερον ἀπεκρίνατο λέγων, κ. τ. λ.).” He adds: “Mary had not yet the proper opinion of Christ οὐδέπω γὰρ ἣ ἐχρῆν περὶ αὐτοῦ δόξαν εῖ̓χεν ), but because she bare Him, she thought that, after the manner of other mothers, she might in all things command Him whom she ought to have worshipped and adored as her Lord. For this reason He gave this answer.” Such passages are irreconcilable with the belief in the sinless-ness of Mary. As the veneration of the Virgin increased from the time of the Nestorian controversy and the universal adoption of the θεοτόκος, such comments disappear. Even the Nestorianizing Theodoret, though quite full in his notes on the miracle of Cana, says not a word which might reflect in the least on Mary’s conduct. But the reformers and nearly all the Protestant interpreters take the same view of the passage as the fathers. Olshausen says that the words τί ἐμοί etc, necessarily imply reproof, although the rebuke is but gentle. Meyer: “Christ, in the consciousness of His higher wonder-working power and will, as one without a mother (ἀμήτωρ), repels the interference of womanly weakness, which here confronted Him, even in His mother.” Hengstenberg: “It lies in the nature of the case that the phrase always implies censure.” Godet agrees with Hengstenberg. Ewald: “He reproves her expectation with severe words.” Trench: “There is more or less of reproof and repulse in these words;” but he adds very properly that any harshness of the reply was mitigated by the manner in which the Lord suffered a near compliance with the request to shine through the apparent refusal. Alford: “The answer of our Lord is beyond question one of reproof, and disclaimer of participation in the grounds on which the request was made.” St. Bernard, Maldonatus and other Romanists try to escape the force of the usus loquendi by saying that Christ spoke those words not for Mary’s, but for our sakes, to teach us that He performed His miracles not from regard to human relationship, but from love and regard to God’s glory. Very true; but He taught Mary first, and taught us through her.—P. S.]
Mine hour is not yet come.—Euthym. Zigab.: The hour for working miracles. Ewald: Of my full sense of Messianic power. Lücke and others: For the revelation of my glory. Meyer: The juncture for help. [Trench: Till the wine is wholly exhausted. Flat.—P. S.]. According to Bruno Bauer, His hour must always mean the hour of His death.18—According to Tholuck, it is the ὤρα for the manifestation of His δόξα, as determined by the object of the miracle and the circle of witnesses. In this regard this scene seemed not so suitable as Jerusalem, yet the affectionate Son would also fain please His mother. Hence οὔπω refers to the precise moment. The right time of publicity, the right moment—two different ideas: His hour is His time for acting or suffering, as the Father appoints it to Him by the occasion and in His spirit, in distinction from the hour which is assigned Him by the opinion of men. Comp. Joh_7:6; Joh_8:20; Joh_13:1; Luk_22:53. The “not yet” opens the prospect of help to come at the right time.
Joh_2:5. Whatsoever he saith unto you.—Meyer thinks she means, He will require your service, perhaps in bringing wine. Meyer says: Whatsoever He saith unto you, without qualification; yet doubtless with the presentiment that He might say something very strange and striking, at which they were in danger of being startled.
[These words reveal the unbounded faith of Mary in her Son, whose gentle rebuke did not discourage her, and a confident expectation of some miraculous help at the proper time. She seems to have anticipated even the manner, viz., that it was to be brought about by the aid of the servants. She may have inferred from some previous hint of Christ not related here, or from the gentle manner with which He apparently refused her desire, with the qualifying οὔπω (not yet), His disposition to grant it. Precisely the same words: ὁ ἐὰν εἴπῃ ὑμῖν ποιήσατε (Gen_41:55, LXX.), Pharaoh, at the time of the famine, addressed to all Egypt with regard to Joseph. Hengstenberg thinks that this coincidence is scarcely accidental in view of the similarity of the occasion, and the typical character of Joseph.—P. S.]
Joh_2:6. There were set [κείμεςαι, positæ] there six water-pots of stone [ὑδρίαι λίθιναι made of stone, stone-ware].—There; in the wedding-chamber, says Meyer. The washing of hands hardly took place in the wedding-chamber, rather in the court of the house. And the pots were too large for this, being doubtless not portable in the ordinary way: “large stone fonts” (Starke).—Six water-pots there were. Whether according to Jewish custom, can hardly be ascertained; at all events, the number, as symbolical, is the number of work, toil and need. See Joh_12:1 : six days before the passover Christ came to Bethany. Rev. John 4.: the opening of the first six seals. Joh_13:18 : the number of the beast, 666. Nork (Etymol. Symbol. Mythol. Real-Wörterbuch): “Six is threefold discord (Dyad), hence 666 is the number of Antichrist. On the evening of the sixth day of creation, according to the Rabbinical tradition, Satan was created at the same time with woman. The Cabbalistic book Sohar warns against the threefold six as the number of punishment. On its face this number bespeaks an accurate reporter.19
After the manner of the purifying [κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων]—The washing of hands and vessels before and after meals, Mat_15:2; Mar_7:3. Probably the supply of water in them was already mostly consumed; at all events, they were emptied for their new use.
Containing two or three firkins apiece [χωροῦσαι ἀνὰ—not approximately, circiter, but in the distributive sense, singulæ, as in the E. V.—μετρητὰς δύο ἤ τρεῖς].—The Attic metretes was equal to the Hebrew בַּת (Joseph. Antiq. VIII. 2. 9), and twenty-one Würtemberg or thirty-three Berlin quarts [about nine gallons English; so that the word “firkin” in the E. V. is almost exact. Accordingly, if all the water was changed into wine (see below), the quantity of wine thus produced was 6 times 18 or 27 gallons, i., e., from 108 to 162 gallons.—P. S.] The Roman amphora was also called metretes, and was still smaller than the Attic; the Syrian Babylonian, on the contrary, was larger. “In view of this (total) quantity of from 252 to 273 quarts [over 100 gallons], the miracle is styled by De Wette [and Strauss] a ‘miracle for luxury’ [Luxuswunder), and found offensive. The circumstances already cited (abundant supply for a poor family; an expression of benevolence) remove this difficulty; in the miraculous feeding also the quantity exceeds the bare necessity.” Tholuck.20 The truth of the miracle, however, forbids us at the outset to trespass upon the ground of the miraculous. Hence also we raise no question whether the water was made wine after it was drawn out, or before, in the pots themselves (Meyer, Tholuck).
Joh_2:7. Fill the water-pots.—Not only is the water in the pots necessary, but also the obedience of faith. So also in the drawing. The pots being full, precludes all thoughts of the possibility of a natural process or a mixture. According to Meyer, this feature is intended to denote the abundance of the wine which Jesus produced; Gerlach [and Barnes] on the contrary: Only what was drawn became wine.
[The miracle took place between Joh_2:7-8, but its actual process lies wholly beyond the region of sense and imagination. The same may be said of the process of growth in nature; we see only the results. It is not stated whether the miracle took place in the water-pots or in the act of drawing, and whether the whole amount of water was turned into wine or only so much of it as was drawn by the servants. But the former view is much more probable, yea, almost certain. It seems to be implied in the exact statement of the number and size of the vessels, Joh_2:6, in the order to fill them with water, and in the strict compliance of the servants who “filled them up ἔως ἄνω, to the brim,” Joh_2:7. This view agrees also best with the object of the miracle as a manifestation of Christ’s Divine glory, in imitation of the boundless munificence which God Himself displays from year to year in the plentiful harvests, that in the midst of plenty we should be temperate and grateful.—P. S.]21
Joh_2:8. Draw out now, and bear.—Expressing full confidence that they would, in virtue of His word, draw wine and carry wine. Unto the ruler (master) of the feast [τῷἀρχιτρικλίνῳ, a word of late and rare occurrence, lit. the ruler of the triclinium or dining-room with three couches.—P. S.].—Not the superintendent of the guests, συμποσίαρχος [or συμποσιάρχης, βασιλεύς, modimperator, magister, or rex convivii, arbiter bibendi], whom the guests chose as their president (Xenoph. Anab. VI. Joh_1:30),22 but the superintendent of the servants, who as such also tested the meats and drinks, as a taster.23 Tholuck distinguishes the warden of the drinking from the warden of the table, and remarks that the presence of the latter does not necessarily yield the inference of wealth. He may have been of the friends of the family. At all events, a number of servants were present.—And they bare it.—Meyer: “But knew not that what they carried was wine.” But they must have believed it to be; else we should be left to suppose a tone of mind in the people, which would ill correspond with the elevation of the miracle. The drawing and bearing by the servants was an act of faith, like the sitting down of the multitudes in the wilderness to receive the miraculous feeding.
Joh_2:9. [When the ruler…tasted (ἐγεύσατο).—Here the Romish argument in favor of transubstantiation drawn from this miracle, breaks down. The water had been made wine in form as well as in substance; it looked like wine and tasted like the best of wine; but the pretended change of bread and wine in the Eucharist contradicts all the senses and is a complete delusion.—P. S.]
That had become wine.—Not: That it became (was made) wine. In the perfect [had been made, and consequently was now].
And knew not whence it was.—It at first seems to give a better sense, to make the parenthesis of the 9th verse, according to Meyer, begin not with these words, but with: οἱ δὲ διάκονοι, ending with ὔδωρ. Meyer observes that the construction continues with οὐκ ᾔδει, and this supplies the motive of the consequent φωνεῖ τὸν νυμφίον. But the ruler calls the bridegroom, not to ask whence he has the wine, but to remark to him that he has reversed the usual order of things with this supply of wine, which he seems to suppose the bridegroom has reserved. And John elsewhere begins a parenthesis with καί, as in 1Jn_1:2. A decisive consideration might be this: If we put the πόθεν before the parenthesis, it indicates in the ruler the impression of the natural origin of the wine; in the parenthesis it emphatically expresses the thought of the Evangelist, that he knew not the miraculous origin of the wine. The ἐστίν, as in Joh_1:40, is the usual intermixing of direct description in dependent clauses (Winer, p. 239).
Called the bridegroom.—The wedding took place in the house of the bridegroom, and he gave the banquet. As to the custom here mentioned, there is little other evidence (see Lücke, p. 473). Wetstein: Pliny, H. N. XIV. 14. Cato, when he embarked for Spain, said of the rowers (remiges): Qui etiam convivis alia (referring to wine), quam sibimet ipsis ministrant [“who even give their guests other wine than they drink themselves, or bring it in as the banquet proceeds”]. Two other citations (from Martialis and Cassius) Lücke himself considers entirely unimportant. The passage, seems, however, to have some sense different from that commonly supposed, which gives a mild interpretation to μεθύσκεσθαι, madere, “have drunk enough” (Tholuck, after De Wette and others); on the contrary Meyer: When they are intoxicated. The softening of the word gives the idea of a dishonorable custom: first to give good wine, then, at the height of the feast to give poor. The custom meant is probably that universally dictated by moral instinct, of at last pouring water into the wine for those who are intoxicated, or giving no more, or even, where courtesy requires the offer to be continued, giving poor wine.24 This custom the master of the feast applies to the case in hand, without expressing any judgment respecting the condition of the guests.25 His “until now” refers only to a later period of the feast.—There is likewise a question, whether we must take the word, with Meyer, as a pleasantry, or, with Tholuck, as a half-jocular reproof. Lücke’s hypothesis of an expression of surprise seems more fitting. Pleasantly as the words may have been spoken in the expression: “Thou hast kept the good wine until now,” the ruler in any case conveys great astonishment. And strongly as this, on the one hand, attests the objective fact of the miracle, it as strongly, on the other hand, shows a special quality in this wine. The wine seemed to the ruler the good, in contrast with what had been used.
Joh_2:11. This wrought Jesus as a beginning of the signs [Ταύτην ἐποίησε ἀρχὴντῶν σημείων Ἰησοῦς].—̓Αρχήwithout the article, hence: This sign wrought Jesus as His first in Cana of Galilee. [It was not only the first miracle wrought by Jesus in Cana—for no other is reported as having been wrought there—but the first of all His miracles. This is conclusive against all the reports of the apocryphal Gospels to the contrary.—P. S.]—Scholastic fancies respecting the bridegroom and the bride by Bonaventura, etc., see in Heubner, p. 235.
[The signs, τῶν σημείων. The N. T. employs three terms for the miracles or supernatural works of Christ, σημεῖον, δύναμις and τέρας, sometimes also ἔνδοξον, παράδοξον, θαυμάσιον. The word σημεῖον, the Hebrew oth (אוֹה), signum, has reference to the moral aim of the miracle as intended to exhibit the presence of the divine power, and to produce faith in it; it is “a kind of finger-post of God,” as has been said. The term τέρας, prodigium, wonder, which is often combined with σημεῖον (Joh_4:18), expresses the subjective effect, the emotion of astonishment and amazement which the miracle produces; and hence it is used also of strange and startling phenomena in heaven and on earth. All miracles are signs and wonders, but not all signs and wonders are miracles.26 The term δυνάμεις, virtutes, denotes the origin of miracles, as manifestations of divine power. The E. V. is by no means consistent in the translation of these words. Trench (Synonyms of the N. T., Second Part, p. 204, Am. ed.) says: “It is to be regretted that in our Version this word (δυνάμεις) is translated now ‘wonderful works’ (Mat_7:22); now ‘mighty works’ (Mat_11:20; Luk_10:13); and still more frequently ‘miracles’ (Act_2:22; 1Co_12:10; Gal_3:5); in this last case giving such tautologies as ‘miracles and wonders ’ (Act_2:22; Heb_2:4); and always causing something to be lost of the true energy of the word—pointing as it does to new forces, which have entered and are working in this world of ours. With this is closely connected the term μεγαλεῖα=magnolia (Luk_1:49), in which in like manner the miracles are contemplated as outcomings of the greatness of God’s power.”—His glory. The δόξα of the incarnate Logos, Joh_1:14, by whom all things were made, and who transforms all things. The miracles of Christ are manifestations of His own glory, of His wonderful person, while the miracles performed by Moses and the prophets revealed not their glory, but the glory of Jehovah.—And his disciples believed on him, ἐπίστευσαν. This is a higher degree of faith than the one spoken of Joh_1:35-51, which was initial and introductory, while now they were strengthened in their belief by this startling evidence of His divine Messianic power and dignity. Faith is a continuous growth, and every increase of faith is a new beginning of faith.—P. S.]
DOCTRINAL AND ETHICAL
1. John’s accounts of the miracles. We have already called attention to John’s putting strongly forward the miracles of knowledge together with those of act; that is, the insight of the perfect personality into the dark recesses of personal life and of nature, in keeping with the character of this Gospel. As in Joh_1:38; Joh_1:42-43; Joh_1:47 (comp. Joh_2:25); Joh_3:21; Joh_4:17; Joh_5:6; Joh_6:70; Joh_11:11; Joh_13:3; Joh_13:38; Joh_19:11; Joh_19:28; Joh_20:27; Joh_21:6; Joh_21:17-18; Joh_21:22. The miracles in the development of the life of Jesus Himself, John rather takes for granted, after his general testimony concerning the δόξα of Jesus; particularly the miraculous birth (which, however, follows from Joh_1:13); the transfiguration (to which, however, Joh_12:23 sqq.; 17 look back, and which the voice from heaven, Joh_12:28, in some measure repeats); and the ascension (which is announced in Joh_20:17). Even the miracle of the glorification of Jesus at the baptism is here only related incidentally by the Baptist, Joh_1:32; the walking of Jesus on the sea is but briefly touched, Joh_6:16; and the resurrection of the Lord the Evangelist presents mainly in its noblest bearings, as a victory over doubt, weak faith, and unbelief. On the other hand John intimates by the prominence he gives to the voice from heaven (Joh_12:28) in the temple, that Christ was always very near, and drawing nearer, His estate of glorification; and in the account of the flowing of water and blood from the side of Jesus’ body, he undoubtedly points to the mystery of the transformation in the body of Christ after His death (Joh_19:34; comp. Leben Jesu, II., 3, p. 1608).
Now as regards the miraculous works in the stricter sense, John entirely omits the expulsions of devils. According to Meyer he significantly relates seven miracles of Jesus, “mentioning one of each of the main kinds, viz., a transformation, Joh_2:1; a healing of a fever, Joh_4:47; a healing of a cripple, Joh_5:1; a feeding, Joh_6:4; a walking on the sea, Joh_6:16; a healing of the child, Joh_9:1; a raising of the dead, Joh_11:1.”
We distinguish, in the first place, these miracles in the stricter sense from miracles in a wider sense, among which we count the purification of the temple (John 2), the moral enchaining of the officers (Joh_7:45), and like things, especially the miracles of knowledge. Furthermore, we distinguish the miracles in Galilee and those in Judea, insomuch as the miracles of Jesus have opposite effects in the two different spheres. After the first miracle in Galilee, His disciples believed on Him, Joh_2:11; after the second He found faith in the imperial officer at Capernaum and in all his house, Joh_4:53; after the third (wrought indeed on the east side of the sea, yet no doubt mostly on Galilean people), the people proposed to make Him king, Joh_6:15; and the fourth could but enhance their reverence, Joh_6:25. After the first miracle in Judea, on the contrary, which Jesus performed at the feast of Purim, healing a cripple whom the Jewish supernatural fountain and the angel had not healed, process was at once begun by the Jews against Him for excommunication and death, Joh_5:16; comp. Joh_7:32. After the second, the healing of the blind man at the feast of tabernacles, in which He brought the temple-fountain and the pool of Siloam into service, to show that He was the God of the temple, the ban was pronounced on His followers, and therefore doubtless upon Him at least in so far as He acknowledged His Messianic dignity, Joh_9:22. Upon the third, the raising of Lazarus, the decree to put Him to death was passed by the Sanhedrin (Joh_11:47), the edict for His apprehension was issued to the people (John 2:57), even the death of Lazarus was consulted (Joh_12:10), and in the sequel, on the passover itself, Jesus was crucified. Thus Judaism celebrates its feasts, and opposes to the life-miracles of Christ plots of death, the sentence of death, and the death of the cross.
The miracles recorded by John we divide, according to their kinds into three miracles of healing: the healing of the man sick of a fever, of the cripple, of the blind man; three miracles of the mastery and glorification of nature: the miraculous supply of wine, the feeding, the miraculous draught of fishes, John 21 (Christ walking on the sea, related without the addition of Peter’s, belongs with the miracles of the unfolding of the life of Jesus Himself); finally three symbolical miracles of the judicial majesty of Christ: the purification of the temple (John 2), which in its first performance was much more wonderful than in its repetition at the close of the life of Jesus; the moral enchaining of the officers, who were sent to arrest the Lord (Joh_7:45; comp. Joh_8:59; Joh_10:39); and the striking down of the soldiers in Gethsemane with His word. The greatest of the miracles related by John is the raising of Lazarus from the dead, the premonition of the resurrection of Christ, the foretokening of the resurrection, the glorification, and the judgment of the whole world, the great development of miracle which begins with His resurrection.
2. The first miracle of Jesus. Not only in John, but in the Gospel history in general, the changing of the water into wine is the first miracle of Jesus. But as the first in John it has a peculiar significance. As the portal of the Gospel of the absolute transfiguration of the world by the glorious spiritual personality, and the redeeming operation of Christ, this miracle is the typical, symbolical token of the glorification of the world (see Leben Jesu, II., p. 479).
Explanations of this miracle:
(a) Natural [low rationalistic] explanations by Venturini, Paulus, Langsdorf, Gfrörer.27 Paulus: A wedding joke; Jesus had caused a quantity of wine to be brought into the house and to be put, mixed with water, into the pots at the table. Gfrörer28: A wedding surprise-gift on the part of Mary (similarly Ammon).
(b) Mythical. [A religious poem or legend unconsciously produced and honestly believed by the primitive Christian community as if it had actually occurred.—P. S.] Strauss: Mythical basis: the changing of bitter water into sweet, in Exo_15:23 ff.; 2Ki_2:19.29 Weisse: A parable misunderstood.
(c) Symbolical [and fictitious, not historical]. Baur: A demonstration that the time had come when Jesus, the true Bridegroom, should lead off from the water of the provisional level of the Baptist to the wine of the higher Messianic glory.
(d) Historical. Various modifications.
(1) An absolute miracle of the [immediate] transformation of substance regardless of conditions; the older supernaturalism (Meyer even refuses to recognize any elevation of the spirit of the company).
(2) Historical in a still stricter sense, as a miracle admitting some conditions; change of substance under conditions; Augustine (ipse fecit vinum in nuptiis, qui omni anno hoc facit in vitibus),30 Chrysostom,31 Olshausen: acceleration of a natural process (which, however, must have included an acceleration of an artificial process, and in this the main factor, the vine, was wanting. Objections of Strauss, Meyer).32
(3) Change of accidents under conditions. Neander: instances of mineral springs which have the taste of broth, intoxicating wines, etc. (instances from the classics in Lampe and Neander33). Meyer puts Tholuck also on this ground; but Tholuck at present says: “These are still no help towards understanding the miracle, inasmuch as the inorganic or hard matter of the mineral springs would only come in the place of the vegetable. (Yet Neander mentions those facts only as analogies, showing how water can be modified.) In that which gives the offence here—the change of substance—natural science, however, till very lately has believed, with its generatio equivoca (i.e., the change of substance by changes of form—erroneously), and now chemistry would see everywhere only change of form (but through change of substance—again erroneously).”
(4) Transfiguration of the substance in actu. [Lange.] Tholuck states with strange incorrectness: “J. P. Lange (Leben Jesu, II. 1, p. 307) falls back upon the view that the elevated frame of mind in the master of the feast and in the guests caused the water to taste like wine.” Meyer represents the thought more carefully, though he can make nothing of it. “In the element of an elevated frame of mind, to which the guests, like the disciples on the mount of the transfiguration, were raised, the transfiguration took place.” But I had even said: “Thus Christ transported to heaven a company of devout and submissive men, and gave them to drink from the mysterious fountain of His divine life-power” (Leben Jesu, II., p. 479). The operation of Christ, furthermore, I described as threefold: (a) The creative substitution of the wine, sympathetically communicated to the guests in their contemplation of Christ; (b) influence upon the drinkers through faith; (c) influence upon the element of the drink itself (p. 308). I cannot consider it an advance in exegesis, that Meyer comes to such an emphasizing of the change of substance as seems virtually to make the conditions of Augustine and others unsuitable; and that Tholuck appeals in fine to two systems of natural science which he himself considers false. As the abstract supernaturalism takes the simple, immediate change of substance for the gist of the miracle, I pointed to the central point of all miracles, and this among them, suggesting that all are rooted in the heavenly birth of Christ, and are conditioned upon the beginnings of regeneration, as the continuous development of the eternal central miracle, therefore also upon frames of the human heart. That such frames of heart existed here, is shown by the faith of the disciples, the confidence of Mary, the submissiveness of the drawers, the enthusiasm of the master of the feast. For this very reason, moreover, we have emphasized the act, in opposition to an abstract computation of the quantity of wine: as, for example, the Protestant orthodoxy emphasizes the presence of the body and blood of Christ in the substance of the act, in distinction from the magical representations of the body of Christ in the material substance (without deciding concerning the material left unemployed in the act; as Gerlach, for instance, see the exegesis on Joh_2:7). Then in the third place the analogy of similar instances of transfiguring mastery of nature was taken into account. Through the communion of the spirit of Christ the feedings become wonderful; through the communion of the spirit of Christ alone Peter walks on the water; in the hearts of the believing lay the conditions of the miracles of Christ throughout.
In thus tracing the miracle to its Christological centre, the principle of the glorification of the world, we suppose, however, that Christ here brought also a latent, mysterious susceptibility of the water to an instantaneous development, in which, with regard to the quantity, it must certainly be considered that the very filling of the water-pots was done at His word and in the obedience of faith. Thus the δόξα of Christ in His first self-manifestation is to us the main thing.34
(e) The miracle HISTORICAL, and at the same time of TYPICAL, SYMBOLICAL import:35
(1) Older expositors, Lampe, Baumgarten-Crusius, Luthardt: Exhibition of the contrast between the Old Testament and the New.36
(2) Christ sets forth in the miracle at the same time the contrast of His new covenant with the severe ascetic spirit of the Baptist (Flatt, Olshausen).37
(3) Prefiguration of the communion of the Lord with His people on the height of the glorified world (Leben Jesu, pp. 307, 479).
(4) Hofmann, Luthardt (with a simultaneous reference to the ancient covenant): Prefiguration of the heavenly marriage-supper, Rev_19:9 (translation of the ideal conception just given (3) into realistic terms).
(5) De Wette: The distribution of wine a counterpart of the distribution of bread, and both together analogies of the Holy Supper (of which again Meyer finds nothing in the record. Comp. Leben Jesu, p. 310. On Hilgenfeld’s explanation of it into a Gnostic element, comp. Meyer).
3. The symbolical import of the miracle. All the miracles of Jesus are to be considered as signs; that is, not merely facts, but also mirrors of the Christian idea, the Christian principle and its universal operation. But John has reason for marking this sign as the first which Jesus did, and as a manifestation of His glory. The description of it as a manifestation of His δόξα announces the wide symbolical significance of the miracle.
(a) The Old Testament pots of water, of purification, of statute, are changed into New Testament vessels of wine, vivification, free, festive life.
(b) The want, in which the feasts of the old, natural life end, is changed by the grace of Christ into the fountain of the higher joys of the kingdom of heaven.
(c) Mary, as the highest representative of the Old Testament faith, with the servants and the master of the feast, are changed into instruments of the manifestation of the New Testament glory of Christ.
(d) The earthly nuptials are changed into the basis of a higher festivity, the marriage of Christ with His own in their now established faith.
(e) The gift of the wine is made a token of the δόξα of Christ: which, as grace, converts all need into supply, and, as truth, gives every thing symbolical, even earthly wine, in heavenly reality (He Himself the real vine).
(f) The gift of wine a token of the Supper of Christ, as the constant type of the progressive glorification of life and its ultimate perfect glorification in the heavenly world.
[4. The miracle of Cana and the Temperance question. Albert Barnes (in loc.), in his zeal for total abstinence, labors to show, contrary to all exegetical tradition, that the wine which Jesus made and the wine generally used in Palestine was the unfermented juice of the grape, and hence without any alcoholic admixture, or intoxicating quality. Jacobus, in his Notes on John, takes the same view.38 The arguments on this side are collected in a tract by the Rev. W. M. Thayer: Communion Wine and Bible Temperance, published by the American National Temperance Society, New York, 1869. But they are not convincing. The wine of the Bible was no doubt pure and unadulterated, and so far unlike that poisonous article which is frequently sold as wine in our days, especially in Northern countries; but it was genuine and real wine, and, like all wine in wine-growing countries, exhilarating, and, if used to excess, intoxicating. The grape, says an Italian proverb, has three fruits, pleasure, intoxication, and grief. Pure water is no doubt the safest and most wholesome beverage. Ἄριστον μὲν ὔδωρ, says Pindar, in his first ode. We honor zeal against the fearful scourge of intemperance; but even a good thing may be undone by being over-done. Total abstinence from wine, or from meat, or other things in themselves innocent and lawful, can be sufficiently defended as a moral duty under certain circumstances, on the ground of expediency and charity, from regard to our weak brethren or the good of the community at large. This is the position taken by Paul, 1Co_8:13; Rom_14:13-23. Considerations of health, climate, nationality and condition of society must also be allowed due weight in this question. But to lay down the principle that the use of intoxicating drinks as a beverage is a sin per se, is to condemn the greater part of Christendom, to contradict the Bible, and to impeach Christ Himself, who drank wine (He was slanderously called a ‘wine-bibber’), who made wine by a miracle, who instituted the holy communion under the symbols of bread and wine, and commands us to commemorate the shedding of His blood by drinking of the fruit of the vine until we shall drink it anew with Him in His Father’s kingdom. There can be no higher and safer rule than the command and example of our Saviour; while, on the other hand, every principle of morals or rule of conduct which reflects on Him, must be unsound and mischievous.—P. S.]
HOMILETICAL AND PRACTICAL
The first miracle of Christ the speaking expression of His life and work. 1) Of His person, in which the earthly human nature becomes a heavenly (the essential, genuine vine, Joh_15:1); 2) of the power of His love, which transforms the water of earthly need into the wine of heavenly joy (brings forth judgment unto victory, makes blessedness out of divine sorrow); 3) of His works, in which is everywhere reflected His main work of bringing to pass the new birth of mankind from the earthly kingdom into the heavenly; 4) of His last work, the glorification of the world.—The first miracle of Christ a prefiguring of His last.—A reflection of the first creation, in which the whole world, with all its estates, treasures and forms of life, came forth out of water (and the Spirit of God moved—brooded—upon the face of the waters).—The miracle at Cana, the unveiling of a threefold mystery: 1) The mystery of a glorifying power in Christ; 2) the germ of transformation in nature; 3) the conformation of human nature for heavenly life.—The first sign of Jesus a revelation of His glory.—The great transformations in the one transformation of water into wine: 1) The transformation of the formal company into a fellowship of love; 2) of the earthly marriage into a figure and token of the heavenly; 3) of need into abundance; 4) of dishonor into glory.—The first work of Christ a token of that which turned the ignominy of the cross into the glory of the resurrection (the feast would have ended in shame).—The least guests become the first.—Human feasts: 1) What they are by nature; 2) what they become by sin; 3) what they again become, and only become, by the grace of Christ.—Jesus and His disciples also bidden to the wedding; or: These guests 1) the best guests in general, 2) in particular, the best wedding-guests, 3) therefore also the best guests at the table of need.—Jesus and Mary; or, the position of the Lord towards His mother according to Scripture and history (in contrast with the position which the legend gives). Mary, in her domestic life, had probably not known Jesus as a worker of miracles (Luther’s Tischreden John 7 § 12, p. 398; see Heubner, p. 240), but no doubt she had known Him as the little wonder-man, who knew a way in all domestic straits.—The hours of human judgment, and the hours of the Lord.—The water-pots of the Jewish ceremonial purification changed into wine-pots of Christian verification (figure into reality, negative austerity into positive creative agency, want into satisfaction).—The good wine comes only with the word and blessing of Christ.—The wedding-blessing of Christ and the marriage-feast.—Christian marriage: 1) What it pre-supposes (friends of Jesus, susceptible, earnest); 2) What it brings (the blessing of Christ).—And manifested forth His glory, and His disciples believed on Him. (As at wedding-feasts often new betrothals arise, so here); Christ at this wedding becomes manifest as the Bridegroom, His disciples as the bride.—Christ the help of His friends in need.—The friendliness of God perfectly manifest in the friendliness of Christ.—Disgrace in matters of honor, one of the keenest troubles. Christ alone can relieve it.—The blessing of trouble.—The spiritual fruit of temporal want.—The glorification of the household by Christ, a beginning and foreshadowing of the glorification of the world: 1) The household a miniature of the world; 2) the Christian household the basis of the Christian world; 3) the household glorified by Christ, a prophecy of the glorified world.—The manifestation of His glory is the covering or neutralizing of our shame.—The human marriage-feast transformed into a type of the marriage-feast of Christ: 1) The festive beginning; 2) the interruption of failure; 3) the miraculous glory at the end; and this (a) in the life of Jesus, (b) in the history of the church, (c) at the end of time.
Starke:—Nova Bibl. Tab.: When we enter into the married state with Jesus, and invite Him to the wedding, blessing is to be expected; on the contrary, those marriages and weddings commonly do not prosper, at which Jesus is not present, but carnal motives, lust, and desire of honor or wealth prevail, 1Co_7:39.—Blessed the wedding, at which Jesus is a guest.—Bibl. Wirt.: The Lord Jesus made His appearance at a wedding, to honor the estate of marriage as His own (divine) ordinance, Rev_19:9; Hos_2:19.—How Jesus is invited. By what means He is driven away, and the devil invited.—Christians should come to each other’s assistance in want, and if they themselves can do nothing, they should fly to God to create help.—Canstein: If Christ receives not dictation from His mother in His humiliation, how much less in His glory.—Mary pointing away from herself to Christ.—Majus: Mary was a sinner, therefore she cannot be a mediator.—God has a very different hour from that which we men have.—The conversations at Christian weddings (and festivals).—If we would have God work miracles in us, we must first be obedient to His word.—On the drawing of the water (Joh_2:8). Bibl. Wirt.: Without labor heaven will yield nothing.—First: Hands on (labor), then: Hands up (to receive the blessing).—The hearts which before were vessels of trouble, God makes afterwards vessels of the greatest joy.—Cramer: God lets no one to come to shame, who waits for Him.—God gives His gifts not sparingly, but in profusion.—Jesus transforms everything for the better, not for the worse. We should imitate Him in this, as far as possible, Psa_34:8.—Chrysostom: Christ made not wine simply, but the best wine.—God keeps the best drink for His children for the most part for the last, many a time even for heaven.—The first miracle of Moses was the changing of water into blood, for the punishment of the Egyptians; the first miracle of Jesus was the changing of water into wine, for the comfort of the poor (contrast between the law and the gospel).—The first sign, but not the last.
Lisco:—We must not allow ourselves to be discouraged, if the help delays.—Gerlach: In the previous words Jesus had promised the reopening of an uninterrupted communication between heaven and earth, God and man, in the person of the Son of Man. Here He now confirms this promise by His first miracle, which, however, like all miraculous occurrences in this Gospel, is related as if not for its own sake, but as an emblem of a perpetual miracle, whereby the Saviour is continually acting directly upon the human race (and the world).—Though there is no greater authority on earth than that of father and mother, yet it is nothing when the word and work of God approach (Luther).—The world gives first the best it has, thereby entices, and therewith intoxicates; Christ always keeps the best till the last.—Heubner: Influence of Christianity on the married life.-—Jesus participates in social enjoyments, in banquets; therefore the Christian may. Christ teaches us the true behaviour in such society.—Christianity would sanctify the social propensity.—The good and bad sides of our social life.—We should sanctify the bonds of consanguinity.—The [bad] proverb: Ehestand, Wehestand: Wedded state, woful state.—Pious, needy families are a special object of the providence of God, and should be a special object of Christian philanthropy.—Romanists would find here a proof of the intercession of Mary. We find here rather a refutation of it, Psa_36:8.—Jesus the true giver of joys, awakener of life, reliever of cares (invert the order).—The glory of Jesus manifesting itself or His first appearance.—The conduct of Jesus a model for Christians in social life.—The wedding at Cana, the picture of a Christian marriage (1) The beginning, holy and happy; (2) the progress, bringing need and care, which Christ, however, helps to bear; (3) the end, the seeing of the glory of Jesus.—Pischon: How can we build up the kingdom of God in our domestic life?—Rambach: The great value of domestic joys.—Harms: When need is greatest, God is nearest.—Schleiermacher: How, under the direction of God, the nobler element, instead of the common and low, usually gains the upper hand in human society.—Reinhard: The special care on which needy, but spiritually-minded Christian families may rely.—Draeseke: How Christians make wine out of water (a source of enjoyment out of everyday life).—Rautenberg: Jesus, the best family friend.—Mine hour is not yet come. This word should quiet us 1) amidst the faults of the church; 2) amidst trouble in our houses; 3) amidst the conflict in our hearts.—Harless: Marks of the grace of Christ: 1) That Christ gives us the most precious for nothing; 2) makes a glorious thing out of a common; 3) gives the best last; 4) gives according to His own time, not according to our ideas.
[Matthew Henry:—The curse of the law turns water into blood (Exo_4:9), common comforts into bitterness and terror; the blessing of the gospel turns water into wine. Christ’s errand was to heighten and improve creature comforts to all believers, and make them comforts indeed .—The transformation of the substance of water into a new form with all the qualities of wine, is a miracle; but the popish transubstantiation, the substance changed, the form and appearance remaining the same, is a monster.—Christ is often better than His words, but never worse,—Temperance, per force, is a thankless virtue; but if Providence gives us the delights of sense, and grace enables us to use them moderately, this is self-denial that is praiseworthy.—And His disciples believed in Him. Even the faith that is true, at first is but weak. The strongest men were once babes, so were the strongest Christians.—Christ Himself the greatest miracle.—P. S.]
[Trench (after Augustine, Serm. 123, ch. ii.): He who made wine out of water, might have made bread out of stones. But He will do nothing at the suggestion of Satan, though all at the suggestion of love.—Trench: The Lord a witness against the tendency of our indolent nature of giving up to the world or the devil any portion of life, which, in itself innocent, is capable of being drawn up into the higher world of holiness, as it is in danger of sinking down and coming under the law of the flesh and of the world.—Trench quotes in contrast Cyprian who says De hab. Virg. 3, 4): Nuptiarum festa improba et convivia lasciva vitentur, quorum periculosa contagio est; but Cyprian and Chrysostom warned against participation in marriage festivals which were essentially heathen; while Christ was in a God-fearing Jewish family, which was probably related to Him.—P. S.]
[Christians should never conform to the world, but always endeavor to transform it into the kingdom of Christ; but where the world is too strong for you, keep off, for the world might transform you.—Thou hast kept the good wine until now. Sin gives its best first: pleasure, riches, honors, etc.—its worst last: sorrow, poverty, disgrace, ruin Christ on the contrary gives His followers first the cross, the race, the battle, but last the crown, the rest, and the glory.—The marriage-feast of Cana, a prelude and pledge of the marriage-supper of the Lamb in the kingdom of glory, Mat_26:29; Rev_19:8.—P. S.]\
Footnotes:
[1]Joh_2:3, [ὑστερήσαντος οἴνου. ὑστερέω prop. to be behind (either in time, or in rank), had, in the later Greek, also the meaning: to fail, to be wanting; comp. Mar_10:21, ἕν σοι ὑττερεῖ.—P. S.]
[2]Joh_2:4. [Τίἐμοὶκαὶ σοί, γύναι; lit.: What to me and to thee, woman? i.e., What have I in common with thee? This elliptic phrase corresponds to the Hebrew מַה־לִּי וָלָךְ, and is a disclaimer of communion, Jos_22:24; Jdg_11:12; 2Sa_16:10; 1Ki_12:18; 2Ki_3:13; Mat_8:29; Mat_17:19; Mar_1:24; Luk_8:28; also in classical Greek. It is not (like the somewhat similar English phrases: Mind your business, This is none of your business, and the German, Das geht dich nichts an) necessarily disrespectful, but may he used in a friendly sense, as is evident from Jdg_11:12; 2Sa_16:10; Mat_8:29 (comp. also the similar phrase of the wife of Pilate, Mat_27:19 : Μηδέν σοι καὶ τῷ δικαίῳ ἐκείνῳ; yet it always implies more or less of reproof, however slight. So it is taken hero by the best commentators, as a gentle rebuke of untimely interference, though it was no doubt mitigated by the tone of speaking. The term γύναι is entirely respectful, and must always be where the true dignity of woman is felt and recognized; comp. Joh_19:20; Joh_20:15. See the Exeg. Notes.—P. S.]
[3]Joh_2:10. [ὅταν μεθυσθῶσιν, Vulg.: cum inebriati fuerint; Tyndal, Cranmer, Alford: when men be (are) drunken; Geneva, Rheims, A. V.: when men have well drunk; Am. Bible Union (Dr. Conant), Young, Owen: when they have drunk freely; Luther; trunken warden sind; Do Wette, Stier: trunken sind; Μεθύσκομαι (Mid.), like the Hebrew שׁכר, means to become drunk, to ad drunk (Luk_12:45; Eph_5:18; Rev_17:2), but also to drink freely, and does not necessarily imply excess (sept. Gen_43:34; Hag_1:6; probably also Son_5:1 : πίετε καί μεθύσθητε, ἀδελφοί). Comp. Beza, De Wette, Tholuck. At all events no unfavorable inference is to be drawn, as regards the present company, from this general proverbial remark of the ruler of the feast. Bengel briefly and pointedly: Simpliciter recensetur oratio architriclini, et consuetudo etiam Judlœorum: ebrietas non approbatur. Meyer contends for the usual meaning of the verb and translates: wenn sie berauscht geworden sind, but likewise guards against this inference. Alford: “While there is no reason to press the ordinary meaning of μεθυσθῶσιν, so neither is there any to shrink from it, as uttered by the ἀρχιτρίκλινος.” See Exeg. Notes.—P. S.]
[4]Joh_2:10. Τότε is wanting in א. B. L. Probably overlooked by reason of the τόν immediately following.
[5]Joh_2:10. [δέ after σὑ is omitted by Lachm., Tregelles, Alford and Tischend.—P. S.]
[6]Joh_2:11. [The art. τήν before ἀρχήν in the text. rec. is wanting in א. A. B. L. and rejected by Lachm., Tischend., Treg., Alf. West, and Hort. Hence the proper translation is: This wrought Jesus as a beginning of (His) signs.—P. S ]
[7][Godet, I. pp. 362 and 365, gives some good reasons why John alone relates this miracle of Cana. It seems to have dropped out of the synoptical tradition, together with the first acquaintance of the disciples recorded in John 1. It is moreover the only miracle in which the mother of Jesus, who was intrusted to the care of John, prominently figures.—P. S.]
[8][The great poet, Friedrich Rückert, says with as much truth as beauty:
“Ein Wunder wird der Mensch empfangen und gezeugt;
Ein Wunder lebt er, wird geboren und gesüugt;
Ein Wunder wüchst er fort und sieht und fühlt sein Wunder;
Ein Wunder, dass er denkt, und was er denkt, ein Wunder.
Ein Wunder steht er da in aller Wunder Mitte,
Und Wunder gehn ihm vor und nach auf Tritt und Schritte,
An Wunder wird er so allmälig unwillkürlich
Gewõhnet, dass sie ihm erseheinen ganz natürlich.
Und wunderbar erscheint ihm Ungewohntes. nur,
Der unverwundert sieht das Wander der Natur.”—P. S.]
[9][Similarly Godet (I. 350): The address woman, Joh_19:26, signalizes the definite rupture of the earthly relation of mother and son, and here at Cana Mary felt for the first time the point of that sword which was to pierce her soul beneath the cross (Luk_2:35). This is going too far. Christ never broke that relation, but from His twelfth year (Luk_2:49), He subordinated it to His higher relation to His heavenly Father. Here John, the adopted son and guardian of Mary, writing, long after her death, calls her the mother of Jesus.—P. S.]
[10][Joseph is last mentioned, Luke 2., when Jesus was twelve years of ago, and accompanied His parents to Jerusalem. He seems to have died before the public ministry of Christ.—P. S.]
[11][Renan, Vie de Jésus, pp. 71, 72, adopts this conjecture.—P. S.]
[12][Doubtful; comp. my note on Joh_2:1, p. 103.—P. S.]
[13][So very nearly Stier and Alford.—P. S.]
[14][It seems incredible that such a profoundly spiritual and ingenious commentator as Bengel should have anticipated even once the insipid rationalistic exegesis of Paulus of Heidelberg. And yet so it is in this case. “Velim discedas, ut ceteri item discedant, antequam penuria patefiat.” This would be kind to the family, but hardly respectful to Jesus. Bengel, however, adopts this view to deprive the answer of Jesus of all apparent harshness, and explains ὥρα, Joh_2:4, to mean hora discedendi, so as to say: This is not the hour of withdrawing, but the hour of assisting. Ebrard, in his ed. of Olshausen, agrees with Bengel.—P. S.]
[15][Similarly Cocceius, as cited by Trench: Mary had always found Jesus a wise counsellor, and mentioned the want to Him merely that He might suggest some way of remedying it.—P. S.]
[16][Weib, was habe ich mit dir zu schaffen? Vulgate: Quid mihi et tibi est? French N. T.: Qu’y a-t-il entre moi et toi? Comp. my Text. Note,2 p. 102.—P. S.]
[17][Dion Cassius, Hist. LI. John 12 : θάρσει, ᾦ γύναι, καὶ θυμὸν ἔχε ἀγαθόν, “Take courage, O woman, and keep a good heart,” or, “be of good cheer.”—P. S.]
[18][Similarly Alford: “My time, the time at which, from the Father’s appointment and My own concurring will, I am to begin miraculous working, is not yet arrived: forestall it not.” Probably Mary, like the Apostles before the Pentecostal illumination, was not yet quite free from carnal conceptions of the Messianic Kingdom, as a temporal reign, and expected that He would establish it at the beginning of His ministry. Christ declined the form of her petition, but answered the real intent in a better way than she conceived. In other passages of John the hour of Christ means the hour of His death and glorification, Joh_7:30; Joh_12:23; Joh_12:27; Joh_13:1.—P. S.]
[19][For other and more fanciful allegorical interpretations of the six water-pots and the firkins, see Augustine, Tract. IX., and other fathers. Chrysostom remarks that the scarcity of water in Palestine made it necessary to keep always an abundant supply in vessels.—P. S.]
[20][Against the profane view of Strauss, we must rather call the miracle a miracle of love and beneficence. Christ gave as a King, yea, with more than royal bounty. The benevolent design of the abundant supply is pressed by several commentators, down to Lange and Godet. Luther says: “Christ, having no gold or jewels to give to the poor couple, presented them good wine.” Maldonatus: “Christ desired not only to relieve a present necessity, but that a quantity of wine might remain for the married persons to assist them in their poverty and to leave a lasting (?) memorial of the miracle.” Calvin, Trench and Alford properly refer to the analogy of God’s method of dealing in providing the most abundant supply in every vineyard and all over nature, that every man may prove his temperance and moderation, as Calvin says, in media affluentia. Barnes, in the interest of teetotalism, supposes that the Saviour only made as much wine as was necessary for the immediate want, and that the miracle was confined to the water actually drawn from the pots. If, as Barnes assumes, the wine was not intoxicating, there can be no objection to the large quantity of it; but even if it was (as all but a few recent American commentators hold), there is no reason whatever to suspect that any improper use was made of it in a company honored by the presence of the Purest of the pure, and the Holiest of the holy. Comp. my remarks on Joh_2:7.—P. S.]
[21][Calvin on Joh_2:8 : “Mirum est, quod Christus, frugalitatis magister, vini et quidem præstantissimi magnam, copiam largitur. Respondeo, quum nobis quotidie Deus largum vini proventum suppeditat, nostro vitio fieri si ejus benignitas irritamentum, est luxuriæ: quin potius hæc temperantiæ nostræ vera est probatio, si in media affluentia, parci tamen et moderati sumus.” Godet: “Son premier sign miraculeux doit témoigner hautement de sa richesse et de sa munificence, et devenir pour les assistants le type de la plénitude de grûe et de force que le Fils unique apporte à la terre.”—P. S.]
[22][So Trench, Alford, “Wordsworth. This view more easily explains the freedom of remonstrance on the part of the ruler of the feast, than if he had been a mere servant, and is supported by a passage in the apocryphal book, the Wisdom of Sirach, John 35 (al. 32), Joh_2:1-2 : “If thou be made the master (ἡγούμενος) of the feast, lift not thyself up, but be among them as one of the rest; take diligent care of them and sit down; and when thou hast done all thy office, take thy place, that thou mayest be merry with them, and receive a crown (στέφανον) for thy well ordering of the feast.” This description suits far better the position of the Greek and Roman king of the feast from among the guests, than of the head-waiter from among the slaves. See the next note.—P. S.]
[23][So Chrysostom, the older commentators, also Kuinoel, Meyer and others. It was the custom among the Greeks to intrust a particular slave with the arrangement of the table, the tasting and distribution of the wines, the trimming of the lamps, and the control of the other servants. This slave, who seems to have combined the offices of a butler and head-waiter, is called triclinarches (by Petronius), which is equivalent in meaning to ἀρχιτρίκλινος, also ἐφηστηκώς, τραπεζοποιός, τραπεζοκόμος (by Athenæus), and corresponds to the Roman structor mensæ. Athenæus, in his Deipnosophists (Banquet of the Learned), lib. IV. c. 70 (in Schweighäuser’s ed. Tom. II p. 162), gives a full description of the τραπεζοποιοί, setters of the tables, and quotes in illustration several passages from poets, among the rest these lines from Philemon:
‘There is no need of long deliberation
About the kitchen, for the table-setter
Is bound to look to that; that is his office.’
Comp. also Walch: De architriclino, Jen. 1753 (which I have not seen), and Becker’s Charikles, II. p. 252 (second ed. by Hermann, Leipz. 1854). But I have seen no evidence that the same custom prevailed among the Jews, while the other custom with regard to the king of the feast, seems to be substantiated by the passage quoted in the preceding note.—P. S.]
[24][Alford differently: When a man has some kinds of wine choicer than others, he naturally produces the choicest to suit the most discriminating taste.—P. S.]
[25][Godet better: “This word has a proverbial sense, and does not apply to the present company.” Text. Note 3.—P. S.]
[26][Lampe: Eadem miracula dici possunt signa quatenus aliquid seu occultum seu futurum docent; et prodigia (τέρατα), quatenus aliquid extraordinarium, quod stuporem excitat, sistunt. Hinc sequitur signorum notionem, latius patere, quam prodigiorum. Omnia prodigia sunt signa, quia in illum usum a Deo dispemsata, ut arcanum indicent. Sed omnia signa non sunt prodigia, quia ad signandum res cœlestes aliquando etiam res communes adhibentur.
[27][Meyer justly calls this rationalistic explanation a frivolous transformation of history (eine frivole Geschichtswandlung).—P. S.]
[28][This writer subsequently became a Roman Catholic and died as professor of history in the University of Freiburg.—P. S.]
[29][Comp. against the mythical view the remarks of Godet, I. p. 364. Even Baur admits that the whole tenure of the narrative excludes the mythical interpretation. Renan touches this miracle but slightly.—P. S.]
[30][An abridged quotation (made first by Olshausen) from the beginning of Augustine’s 8th Tract. in Joh. The same idea Augustine repeats in the 9th Tract. § John 1 : “Ipse est Deus, qui per universam creaturam quotidiana miracula facit, quæ hominibus non facilitate, sed assiduitate iluerunt .…Sic aquam in vinum conversam quis non miretur, cum hoc annis omnibus Deus in vitibus faciat ?” And again, Serm. 123, c. John 3 : “Quæ aqua erat, vinum factum viderunt homines et obstupuerunt. Quid aliud fit de pluvia per radicem vitis?”—P. S.]
[31][Hom. in Joa. xxii. (al. xxi.), Tom. VIII. p. 127 sq. Chrysostom remarks that there is a difference between changing the quality of an existing substance and creating the substance itself, and that the latter is much more wonderful, but the divine power the same. Christ shows in this miracle that He who changed water into wine in a moment, was the same who annually in the vineyards changes the rain through the root into wine, αὐτός ἐατιν ὁ ἐν τοῖς ἀμπέλοις τὸ ὕδωρ μεταβάλλων, καὶ τὸν ὑετὸν διὰ τῆς ῥίζης εἰς οἶνον τρέπων, ὅπερ ἐν τῷ φυτῷ διὰ πολλοῦ χρόνου γίνεται, τοῦτο ἀθροον ἐν τῷ γάμῳ εἰργάσατο.—P. S.]
[32][Olshausen first used this expressive term of an accelerated process of nature (ein beschleunigter Naturprocess) and applied it also to the miraculous feeding of the multitude. Strauss, in his Leben Jesu, endeavored to ridicule his view by an analysis of this process of nature and the accelerated process of art (beschleunigter Kunstprocess), which must be added in both cases, viz., the gathering and crushing of the grapes, the action of the wine-press and the fermentation, in the making of wine, and the operations of the mower, miller and baker, in the making of bread. But Olshausen meant to assert only the similarity, not the identity, of the process, which in both cases passes our comprehension. Hase (in his Life of Jesus) and Trench (Miracles) adopt Augustine’s and Olshausen’s view, Trench with the judicious remark: “This analogy does not help us to understand what the Lord did now, but yet brings before us that in this He was working in the line of His more ordinary workings which we see daily around us, the unnoticed miracles of every-day nature.”—P. S.]
[33][Athenæus and Theopompus, also Vitruvius, speak of springs of water which had the intoxicating properties of wine.—P. S.]
[34][Dr. Lange, as appears from this defense of views previously expressed in his Life of Jesus, does not mean to deny the objective character of the miracle, but simply to bring it into organic connection with Christology and to insist upon a corresponding subjective condition and elevation of the witnesses, i. e., upon faith on their part, as the medium of apprehension. The miracle itself consisted in a real change of the quality of one substance into that of another. And this must be guarded against any attempt, however ingenious and plausible, to explain it away. A miracle is a miracle, and passes our comprehension. I think it most probable and consistent with the tenor of the narrative that the change was effected in the water-pots, not in the act of drawing, or of drinking; and that consequently all the water was turned into wine, although only so much of it was used on the present occasion as was right and proper. Comp. my remarks on p. 106 f.—P. S.]
[35][Dr. Lange might have mentioned here first the allegorical interpretations of Cyril, Augustine, Theodoret and other fathers, followed by Alcuin, Bernard and other mediæval divines. But they are very fanciful and almost worthless. Even the sober Theodoret makes the six water-pots to signify the five senses and the reason, Augustine six ages, etc.—P. S.]
[36][So also Eusebius, Augustine, Bernard, Cornelius a Lapide (“lex mosaica instar aquæ insipida et frigida—evangelium gratiæ, quæ instar vini est generosa, sapida, ardens et efficax”), Trench and many others. The first miracle of Moses is also often contrasted with the first miracle of Christ: Moses turned water into blood—characterizing the law as a ministration of death—Christ turned water into wine—the gospel being an administration of life and the bringer in of joy and gladness.—P. S.]
[37][Olshausen. The first disciples of Christ were all originally disciples of the Baptist. His manner of life—rigid, penitential austerity and solitary abode in the desert—naturally appeared to them the highest form of piety. What a contrast for them, when the Messiah, to whom the Baptist himself had pointed them, leads them first of all to a marriage. This contrast needed a reconciliation which was supplied by means of a miracle.—P. S.]
[38][Prof. M. W. Jacobus confidently asserts from his own observation: “The present wines of Jerusalem and Lebanon, as we tasted them, were commonly boiled and sweet, without intoxicating qualities. The boiling prevents the fermentation. Those were esteemed the best wines which were least strong.” But other travellers assert just the reverse.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain § 19. MARRIAGE FEAST AT CANA OF GALILEE, Joh_2:1-12.
§ 19. MARRIAGE FEAST AT CANA OF GALILEE, Joh_2:1-12.
1. The third day—The third day from the last day mentioned, to wit in Joh_1:43. For this is the mode of John’s reckoning, Joh_1:29; Joh_1:35; Joh_1:43. But in all those cases he specifies the morrow; whereas he specifies here the next day after the morrow. That is, there was one day intervening, in which he was on his way from the Jordan to Galilee. Jesus, on his arrival at Nazareth with his five disciples, (Joh_1:40-51,) probably finds his mother to be absent at a wedding in Cana, and soon after receives for himself and his disciples an invitation to attend. There were two Canas in Galilee, not far distant from each other. The one, called at the present day Kefr Kenna, is about four miles northeast of Nazareth, on the road to Tiberias. It is a neat village, pleasantly situated on the descent of a hill, and surrounded with a plenty of olive, pomegranate, and fig trees. There is a large spring in the neighbourhood, whose waters are brought to the village through a subterranean passage, and which, if this be the Cana here mentioned by John, is doubtless that from which the water of this miracle was drawn. Waterpots of compact limestone are still used; and some old ones are exhibited by the lying monks as the waterpots of this miracle. Some biblical geographers of the present day incline to the belief, that the village lying farther to the north of Nazareth, about four hours’ ride, called Cana el Jelil, (which is the Arabic for Cana of Galilee,) is the scene of the present miracle. This spot is now described as completely depopulated.
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Mother of Jesus was there—She appears from Joh_2:5 to have had some charge over matters at the wedding. Some say that it was the wedding of John himself; but John was one of the disciples invited as guests. Conjectures on this point are useless.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Chap. Joh_2:1-11. The Testimony of the First Sign
Chap. Joh_2:1-11. The Testimony of the First Sign
1. the third day] From the calling of Philip (Joh_1:43), the last date given, making a week in all; the first week, perhaps in contrast to the last week (Joh_12:1).
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Cana of Galilee] To distinguish it from Cana of Asher (Jos_19:28). This Cana is not mentioned in O.T.; it was the home of Nathanael (Joh_21:2), and is now generally identified with Kânet el-Jelîl, about six miles N. of Nazareth.
was there] Staying as a friend or relation of the family; she speaks to the servants as if she were quite at home in the house (Joh_2:5). Joseph has disappeared: the inference (not quite certain) is that in the interval between Luk_2:51 and this marriage—about 17 years—he had died.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) The third day—i.e., from the last note of…
II.
(1) The third day—i.e., from the last note of time in Joh_1:43, giving one clear day between the call of Philip and the day of the marriage.
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Cana of Galilee has been identified with both Kânet el-Jelîl, or Khurbet Kânet, and Kefr Kenna. The monks of Nazareth and local tradition claim the latter place as the scene of the miracle, but this tradition has not been traced earlier than the seventeenth century, and the best modern authorities do not accept it. (But comp., in support of Kefr Kenna, Zeller in Report of Palestine Exploration Fund, iii. 1869.) Kânet el-Jelîl, on the other hand, is the rendering of the Arabic version, and Sæwulf, as early as A.D. 1103, describes it as the place “where the Lord turned water into wine at the wedding” (Early Travels in Palestine, p. 47). The strength of the argument is in the identity of name in the original, whereas Kenna is quite distinct. Travellers describe it as an obscure, uninhabited village in ruins. They were formerly shown the house where the marriage took place here, and even the water-pots, but these are now shown at the rival Kefr Kenna. The ruins are on the side of a hill looking over the plain of El Buttauf, rather more than six miles to the N. or N.E. of Nazareth, and so answering Saewulf’s description. It is some fifteen or sixteen miles from Tiberias and Capernaum, and six or seven more from Tell-Anihje. (Comp. Joh_1:28.) The writer knows the place by its common name Cana of Galilee, by which it was distinguished from the Cana of the tribe of Asher, S.E. from Tyre (Jos_19:28). The mother of Jesus was already there, as a relation or friend, assisting in the preparations.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ver. 1-ch. Proverbs 9 and Ecc_1:16-18 and 24:1-25. The…
Ver. 1-ch. Proverbs 9 and Ecc_1:16-18 and 24:1-25. The Logos is here the symposiarch, and the feast corresponds with the bridal festival of the Apocalypse. Several hypotheses have been fashioned, in order to explain the forgery of the narrative, and they are quite as numerous as the attempted solutions by orthodox expositors of the purpose or significance of the miracle. It is perfectly gratuitous and arbitrary on the part of Baur to condemn the narrative because he could not find support for it in the synoptic Gospels. We have seen (see Introduction) that each evangelist, and especially Matthew and Luke, had separate access to a group of facts and sayings peculiar to himself, and nearly as numerous and memorable as those which characterize the Fourth Gospel. Baumgarten-Crusius is wrong in placing this event at the lowest point of the series of miracles of this Gospel. It is necessary to complete the view which the evangelist formed of the miraculous power of Christ, for him to demonstrate authority over the matter (ulh) of the created universe. In ch. 6. he illustrates Christ"s relation to the forces of nature, when the Lord hushed the storm and walked on the sea; in ch. 21, by narrating a miraculous draught of fishes, he exhibits the Lord"s control over the animate creation; and in other instances, the like mastery over the human body, over its diseases, necessities, and death (see ch. 4, 5, 6, 11). If the other evangelists have passed it by, we must remember that they ignore the entire period of our Lord"s activity which intervened between the temptation and the imprisonment of John the Baptist. The disciple to whom Jesus on the cross entrusted the care of his mother might have special reasons for recording almost the only scene in which that mother played any part. The most impressive circumstance is that the disciples of John, who had learned his stern denunciation of sin and his call to repentance, were to be taught that the highest life was not to be secured by abjuring marriage, and throwing a tragic gloom over human life, but by hallowing and consecrating the home, the source and nurse of the natural life. Christ first purifies the home, then the temple, then the individual.
On the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there. Should the supposed discovery of Bethabara or Bethany beyond Jordan, at a spot a short distance south of the Lake of Gennesareth, be verified, then there is no difficulty in accepting the view of Baur as to the identity of the "third day," reckoning it as the morrow of the day on which Nathanael was called to be a disciple. The first day mentioned would be Joh_1:29; the second day, Joh_1:35; and the third identical with the day mentioned in Joh_1:43, Joh_1:45. There would be time for the rapid journey from the Jordan to Cana. But if the third day be interpreted more naturally, as the third after the day mentioned Joh_1:44-51, time is given for the journey from the traditional site near Jericho to either of the sites which claim to be the scene of this earliest miracle. It is a march of twenty hours, which would occupy two or three days. Moreover, as wedding feasts often occupied in Palestine seven or even fourteen days, (Gen_29:27 Jud_1:14:15 RAPC Tob 8:19 9:4 10:1) the festivities may have been advanced, and some explanation be thus given of the exhaustion of the supply of wine. Consequently, there are several justifications and explanations of that which is condemned by Baur and others as an unhistorical element. It" the first day was that on which John bore his testimony before the Sanhedrin; the second, Joh_1:29; the third, Joh_1:35; the fourth, Joh_1:43, Joh_1:45; the day of the wedding at Cana would be the seventh, and thus a sacred week, corresponding with the solemn week that terminated with Easter Day, would be seen to have found place in the earliest periods of the ministry. The mother of Jesus was there. Since Nathanael of Cana was summoned as a friend, and since the first group of the disciples were familiar with each other and him, the inference is that the bride or bridegroom was an intimate friend of the entire party. Weiss claims the reference to the little town of Cana "as another of those recollections, which testify indubitably to the historical character of the Gospel" ("Life of Christ," vol. 1. p. 377). The presence of the mother of the Lord at Cana makes it also probable that she had, after the death of Joseph, removed from Nazareth to Cana. This is confirmed by the casual remark in Mar_6:3 that his sisters only were still resident in their former home. Moreover, it would explain the return of Jesus from the scene of his baptism to his temporary home (but see ver. 12). The traditional Kefr Kenneh is situated on rising ground four miles and a half northeast of Nazareth, and the remains of a Greek church are still to be seen there. The site is not inconsistent with the conditions. We may suppose it to be called "of Galilee" to distinguish it from a Cana in Peraea mentioned by Josephus ("Vita," 16:1); but more probably from the Kanah in the tribe of Asher, mentioned in Jos_19:28. The situation of this town in Phoenicia may have been so far from Galilee proper as to have rendered the expression desirable. Dr. Robinson believed that he had hit more certainly upon the site by finding a small village bearing the name Cana el Djelil, or Khurbet Kana, which lies some seven miles northeast from Nazareth beyond Sepphoris. The adjunct, el Djelil, suggested the preservation of the old designation drawn from this very narrative. This identification was accepted by Ritter and Meyer; Stanley considered it very doubtful, and so do Westcott ("Comm.," in loc. ) and Dr. Selah Merrill, in "Pict. Palestine," 2, pp. 59-63. The more recent investigations of the Palest. Expl. Society have led once more to the recognition of the traditional site, independently maintained by Hengstenberg, Godet, Moulton, and others.
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Its site is picturesque, and resembles the position of many Italian towns perched on the slope of a low hill at the head of valleys forming roadways to the coast and to the lake. Its Greek name, Cana, meaning "a reed," was probably derived from the reeds which grow in the marshy plain below it (compare Cannae, Canossa, Cannes. So Hugh Macmillan).
Vers. 1-11. The first miracle.
It took place on "the third day;" that is, the third day from the place fifty miles away where Nathanael had met Jesus. The Lord had then displayed his omniscience, and he now displays his omnipotence.
I THE SCENE OF THE MIRACLE. "Cana of Galilee.
1. This was a small village, about three hoursjourney from Nazareth, rather insignificant in its history, for it is not named in the Old Testament nor in Josephus.
2. The miracle occurred, not upon the highway of the village, but in the comparative privacy of the family circle.
3. The house was probably occupied by persons known to Jesus, if not related to his mother Mary by ties of affinity; for Mary was there, evidently with a view to the marriage, and may have superintended its social arrangements. The directions she gave to the servants sanction this view.
II THE OCCASION OF THE MIRACLE. "There was a marriage in Cana of Galilee.
1. The presence of Christ suggests the honour of matrimony.
(1) He had no sympathy with those "forbidding to marry". (1Ti_4:3) The Holy Spirit afterwards said, "Marriage is honorable in all, and the bed undefiled". (Heb_13:4)
(2) Christ"s presence is essential still to a happy wedding.
(3) His presence does not, as Roman Catholics say, turn marriage into a sacrament. That requires a word of institution, of which there is no trace in this history.
2. It is allowable to rejoice on such occasions. Our Lord sanctions by his presence both the marriage and the feast.
III THE NECESSITY FOR THE MIRACLE. "And when the wine failed, the mother of Jesus saith unto him, They have no wine." The supply of wine may have failed
(1) either because of the unexpectedly large addition to the company, caused by the arrival of Jesus and his five disciples;
(2) or, because the feast may have been protracted, according to custom, for a week;
(3) or, perhaps, from the humble circumstances of the bride and bridegroom.
IV MARY"S APPEAL TO CHRIST. "They have no wine.
1. She appeals to her Son, not, perhaps, so much because the deficiency of the wine was caused by his arrival at Cana with his five disciples, but because she evidently expected him to exercise his superhuman power to meet the unexpected need. This seems evident
(1) from the facts related by his disciples as to the recent events in Judaea the Baptist"s declaration, the miraculous baptism scene, the proof of his supernatural knowledge in the case of Nathanael;
(2) from the presence of disciples who had gathered round him;
(3) but, above all, from her own recollection of the marvels of his birth.
2. There is nothing in her appeal to her Son to justify the Roman Cathohic argument in favour of the Virgin Mary"s intercession in heaven, because
(1) it does not follow that, because the prayers of living saints are answered on earth, therefore the prayers of dead saints will be either heard or answered in heaven;
(2) the rebuke that our Lord administers to his mother does not strengthen the argument in favour of the prayers of dead saints.
V CHRIST"S ANSWER TO HIS MOTHER"S APPEAL. "What have I to do with thee, woman?
1. This language implies no want of respect for his mother, because the term "woman" is the same which he addresses to her in his dying moments, "Woman, behold thy son!". (Joh_19:26) Yet this mode of address implies a change of relationship between Jesus and Mary. She was no longer "mother," but "woman." We see the trace of this change in the memorable question, "Who is my mother? and who are my brethren?". (Mat_12:46)
2. The language implies that the period of subjection to Joseph and Mary was now at an end, that he is now "the Servant of Jehovah," that his work as the Messiah has at last begun.
3. His further reply, "Mine hour is not yet come," does not imply a refusal of her request, but only a postponement of the time for working the miracle. He would hold in his own hands the supreme disposal of his power.
VI THE REALITY OF THE MIRACLE. The water was turned into wine. He who can create the grape can create the wine. He who can create matter can easily change it from one kind to another. The reality of this miracle is attested:
1. By the evidence of the servants who knew what the water was.
2. By the evidence of the ruler of the feast as to what it became. There was no visible action in this case interposing between the miracle worker and his remarkable "sign.
VII THERE IS NOTHING INCONSISTENT WITH THE CHARACTER OF CHRIST IN HIS REPLENISHING THE SUPPLY OF WINE. Those who maintain that the wine created by miracle was unfermented, and, therefore, unintoxicating, ought to know:
1. That there is no such thing as unfermented wine.
2. That it is no more inconsistent with Christ"s character to create wine than to create the grape; yet the grape was created with a full knowledge of its properties.
3. That while there is nothing in Scripture to justify the statement that it is a sin to drink wine, the argument from expediency asserted by the Apostle (1Co_8:13) ought to have a conclusive weight with Christian people in the way of justifying a total abstinence from strong drink.
VIII THE OBJECT OF THE MIRACLE AT CANA. "It manifested forth his glory." It proved that, because "the Father loveth the Son," he hath "given all things into his hand". (Joh_3:35) The apostles manifested the glory of Jehovah in their miracles; Jesus manifested his own.
IX THE RESULT or THIS MIRACLE. "And his disciples believed on him." They believed as they had never done before; their faith was strengthened; they saw fresh evidence of his Divine nature and Divine power; and, no doubt, had "joy and peace in believing.
HOMILIES BY J.R. THOMSON Vers. 1-11. Jesus and social life.
Public men are sometimes anxious with regard to a first appearance, that it should be upon a scene, in society, and with accompaniments worthy of themselves or of their own conceptions of themselves. Jesus proved his superiority to human vanity and weakness in performing his first "sign" in a lowly home at a villager"s wedding. His conduct in this was just like himself.
I THE LORD JESUS WAS OPPOSED TO ASCETICISM. Religion and asceticism are often in the popular mind associated; and pretenders have often taken advantage of the association. Even true prophets, like Elijah and John the Baptist, have had a strain of asceticism in their nature, a vein of asceticism in their life. And vigorous sects, like the Essenes, have sometimes gained a reputation and an influence by a self-denying life led for self-denial"s sake. In Christian times again and again this principle has sprung into prominence, and has exercised immense power over society. One thing is clear, that Jesus had no sympathy with isolation, unsociableness, austerity.
II THE LORD JESUS FREQUENTED ALL KINDS OF HUMAN SOCIETY. He dined with Pharisees and with publicans with an impartial sociability. He does not seem to have refused invitations to partake hospitality, from whatever quarter they might come. It was a complaint brought against him by the formalists, that he was "gluttonous, a wine bibber, and a friend of publicans and sinners." This was untrue; but it points to a truth, viz. that our Lord had no aversion to social gatherings. He frequented the society of men, in order to diffuse his influence and his doctrine; and chiefly that men might see and hear and know him, and through him the grace of God.
III THE LORD JESUS ENCOURAGED HIS DISCIPLES TO MIX FREELY WITH THEIR FELLOW MEN. There were at this period but few of them perhaps five; and this was an early stage of their discipleship. But there was something for them to learn at the marriage feast; and, as the narrative tells us, the experience was most profitable to themselves. At the same time, there was a lesson regarding their own mission and the methods of its fulfilment, which more or less they acquired by participating in suck social gatherings as these. They were to learn that those who would be spiritual helpers of men must first be, and prove themselves to be, their friends.
IV THE LORD JESUS SANCTIONED LOVE AND MARRIAGE. Society is not possible apart from family life; and it is not a good sign of the morals of a community when men"s social enjoyments are disconnected from virtuous women and from holy homes. It is universally acknowledged that Christ has exalted woman to her rightful and intended position; and it has not generally been considered how largely this effect has been owing to our Lord"s treatment, first of his own mother, and secondly of the bride of Cana, on this occasion. The domestic relations should form the nucleus, so to speak, of the social life of humanity. They are the true and Divine antidote to man"s selfishness and passions. And Christ teaches us that pleasure is to be found, not only in the world, in the society of the profligate, but in that home life, those sacred relations, which are too generally regarded as associated with disappointment, cheerlessness, and misery.
V THE LORD JESUS APPROVED AND PROMOTED INNOCENT FESTIVITY. In his provision of wine for the wedding feast, we observe that Jesus did two things.
1. He gave his friends what was not an absolute necessity, but anenjoyment, a luxury. The guests might have drunk water, but the Divine Friend did not choose that they should be compelled to do so. He gives us better gifts than we deserve, if not better than we desire.
2. He gave his friends abundance, more than enough for the occasion.There was a supply for future need. It is thus that he reveals the liberality of his heart and the munificence of his provision. T.
Vers. 1-11. Jesus and the marriage state.
Of the services which our Lord Christ has rendered to human society, none is more conspicuous and undeniable than the honour which he has put upon marriage. Of all institutions and relations existing among men, there is none which has met with so much slander, hate, and scorn, as matrimony. The sinful and the selfish, not content with avoiding marriage themselves, overwhelm those who honour and enter upon wedded life with ridicule and contempt. This is not to be wondered at, inasmuch as true and honourable marriage involves abstinence from unlawful pleasures, and also a fidelity and constancy of affection amidst the changes, responsibilities, and troubles incident to this estate. From the narrative before us, and other instances in our Saviour"s life and teaching, we learn that Christ commands, sanctions, and hallows matrimony for many sufficient reasons.
I AS TENDING TO HONOUR WOMANHOOD. Those who disparage wedded life are usually found to take a base view of the feminine sex, to regard women rather as instruments of sensual pleasure than as the honourable companions of men. The true wife takes a position which not only ennobles herself, but raises her sex. In this respect marriage is in complete opposition to concubinage and polygamy and those temporary alliances which there seems a disposition, even in some civilized communities, to look upon with favour.
II AS COMBATTING THE SELFISHNESS OF SINFUL MEN. Many a naturally self-indulgent and self-seeking man has experienced the benefit of a relationship which has drawn his thoughts away from self, and has led him to interest himself in his wife and children, and for their sake to labour with strenuous diligence, and to submit patiently to inconveniences and privations. Instead of living to gratify himself, and regarding the other sex as offering opportunities for such gratification, such a man has learned to look upon human life as an opportunity for bearing the burdens and cheering the lot of others. And virtuous fidelity becomes a silent but effectual witness against the prevalent and seductive vices of mankind.
III AS PROMOTIVE OF THE TRUE WELFARE OF SOCIETY. The family is the divinely ordered unit of human society. This has been recognized even in pagan nations. But Christianity, in giving to the world a higher ideal of marriage, was rendered a vast service to every Christian state. The increase of the population, the prevalence of industry and of knowledge, the formation of virtuous habits, all contribute to national prosperity; and all are promoted by the sacredness and honour of the marriage tie.
IV AS CONTRIBUTIVE TO THE PROSPERITY OF THE CHRISTIAN CHURCH. It is in holy households that the most intelligent and useful and steadfast members of Christian Churches are trained; it is from these that the ranks of the spiritual ministries are recruited; it is these that hand down the uncorrupted truth from generation to generation. The children of prayer and watchfulness rise up to become the strong men in the arsenals and in the armies of the Eternal.
V AS EMBLEMATIC OF DIVINE LOVE AND FAITHFULNESS. Christ himself implanted the germ of that idea of the spiritual and Divine marriage which so developed under the Apostle Paul. It is the true Bridegroom, and his Church is the true bride. But for our appreciation of what is involved in this mystic and hallowed relationship we are dependent upon our acquaintance and experience of matrimony as existing in human society. Thus we learn what depth of meaning lies in the statement, "Christ loved his spouse the Church, and gave himself for it! T.
Vers. 1-11. Jesus and nature.
In recording this incident, the evangelist tells his story with beautiful simplicity, and as if scarcely conscious that it contains what is marvellous and supernatural. It doubtless seemed to him so natural that Jesus should have acted as he did, that he wrote without drawing any especial attention to what in the narrative was evidently miraculous. John had himself seen so many instances of the superhuman authority of his Master, that he could not think of that mighty and gracious Being as acting otherwise than as he did. In this mighty work and sign which has immortalized the Galilaean village of Cana, we behold Jesus
I ASSERTING HIS SUPREMACY OVER NATURE. Most of Christ"s miracles were of this character; they exhibit him as governing and controlling with perfect ease the natural forces, whether physical or physiological, which the Creator has associated with the various forms of matter. It would be idle curiosity to speculate upon the methods in which bread was multiplied, and in which water was turned to wine. The poetic rendering of the change may be accepted"The conscious water saw its Lord, and blushed.
II MAKING USE OF HUMAN AGENCY. This was according to our Lord"s wont. He bade his disciples distribute the bread; he directed the blind man to wash in the pool of Siloam; and on this occasion, though he might have dispensed with the assistance of the servants, he chose to make use of their agency, both in filling the water pots, and in pouring out from them that draughts might be borne to the master and to the guests. It is thus that the Lord Christ chooses to confer blessings upon men; he uses some to provide for the wants of others, both bodily and spiritually; he entrusts to each some ministry of blessing, and each becomes his brother"s keeper.
III MAKING USE OF EXISTING MATERIALS. It would, perhaps, have been as easy for Jesus to have filled the empty vessels with wine as to transform the water with which he chose that they should be filled. But this would not have been his way. He did not work marvels for the marvels" sake. He took the material which was to hand, and wrought upon it. It is a good lesson for us to learn; let us take the circumstances in which Providence has placed us, the characters with whom Providence has associated us, and seek and strive to use them for God"s glory.
IV CHANGING THE INFERIOR INTO THE SUPERIOR. A thaumaturge might have attempted to change wine into water, a man into a beast. But such a method of proceeding was not possible to Christ, who carries on a process of spiritual evolution in which the lower form is displaced by the higher, and indeed is transformed into it. It is thus that our Divine Lord works in the human heart and in human society. Nihil tetigit quod non ornavit. He has passed his wonder working hand over many a heart, many an institution and usage of men; and lo! the water of nature is transfigured into the wine of grace.
V CALLING UPON NATURE TO YIELD OF HER BEST AND ABUNDANTLY. The wine which the Divine Guest provided was the best at the table, and of it there was far more than enough. When Jesus exerts his power he exerts it to high purpose; his gifts are gracious and liberal. He dowers his Church with choicest bestowments; so that they who are his own may justly say, "All things are ours." When he gives himself unto his spouse, the Church, he declares, in the fulness of his love and liberality, "All that I have is thine. T.
Vers. 1-11. The marriage feast at Cana a pledge of the marriage supper of the Lamb.
This first "sign" of our Lord"s public ministry may be taken as an emblem and an earnest of a vaster gathering, a more sacred festivity, an eternal fellowship. Observe the elements of heavenly bliss here anticipated upon earth.
I DIVINE ESPOUSALS. Then shall it be proclaimed, "The marriage of the Lamb is come.
II CONGENIAL SOCIETY. The mother and brethren of the Lord, the disciples, the happy pair, the joyous guests, figure the assembly and Church of the Firstborn.
III ABUNDANT PROVISION. AS Jesus secured an ample supply for want and for enjoyment, so shall the banqueting house of the immortals be richly furnished with all spiritual viands for satisfaction and for delight.
IV PERPETUAL FESTIVITIES. The Jews celebrated a wedding by festivities extending over several days; but of the feast of salvation and of life there shall be no end.
"Blessed are they which are bidden to the marriage supper of the Lamb. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The third day there was a marriage in Cana…
Joh_2:1-11
The third day there was a marriage in Cana of Galilee.
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The miracle at Cana
I. THE OCCASION ON WHICH THE MIRACLE WAS WROUGHT.
1. The time. The third day after the interview with Nathanael.
2. The place. Cana, about nine miles from Nazareth. Called Cans of Galilee to distinguish it from another town of the same name in Ephraim.
3. The company.
(1) The mother of Jesus there probably on the ground of relationship. It has been supposed that the wedding was in the family of Cleopas or Alphaeus, whose wife was Marys sister.
(2) The most interesting and instructive fact is that Jesus was there. In Him the social element was prominent. In this respect He differed totally from His forerunner. He may have meant to teach those of His disciples, who had been followers of the Baptist, the great lessons of human intercourse, marriage, etc.
(3) Jesus disciples Andrew, Peter, Philip, Nathanael and John.
II. THE CIRCUMSTANCES WHICH LED TO IT.
1. The fact stated They wanted wine; Mary called Him aside and told Him so.
2. The manner in which the announcement was received.
(1) Not disrespectfully.
(2) Yet in the way of mild censure which rebukes Mariolatry.
(3) Because the proper season for the exercise of His Divine power had not arrived.
3. The appropriate advice that was given. Christ requires universal and prompt obedience.
III. THE FEATURES BY WHICH IT WAS DISTINGUISHED.
1. Nothing could be more simple. There was no pomp or parade.
2. Nothing could be more extraordinary. No means were used.
3. Nothing could be more convincing. Deception was impossible.
IV. THE CONSEQUENCES WHICH ENSUED.
1. The display of Christs glory.
2. The confirmation of the disciples faith.
(The miracles of the Lord Jesus.)
The miracle at Cana
1. After all those years of quiet and obscurity Jesus manifested Himself not as the Son of Mary, but as the Son of God.
2. He showed His power not to a hermit of the desert, but to a social gathering, teaching us the sanctity and blessedness of domestic life.
3. He commenced His ministerial life not as a stem preacher of righteousness beside the sea which covered the sins of Sodom, but as a helper of innocent rejoicings at a marriage feast. While we love our sins our place is by the Dead Sea; but if we heed the call to repentance, we pass from the desert to the feast. The narrative teaches us important lessons.
I. NEVER ACCEPT A FORM OF RELIGION WHICH MAKES PEOPLE GLOOMY AND MOROSE. The people who would shut all the sunshine out of life and stifle its innocent laugh, and hush the happy song, have not read the gospel of Jesus aright. There are times for separation, but as a rule it is in the midst of our daily round that Jesus works His miracles of mercy.
II. THE SANCTITY OF CHRISTIAN MARRIAGE. No marriage can be blessed unless Jesus and His disciples are invited. It is quite possible to go through a form of marriage which is quite legal, but which is a mere contract, and has no mark of holy matrimony about it. When we see marriage contracts for money, or position, or to hide the results of sin, we may be sure that Jesus has not been invited, and that there can be no blessing.
III. JESUS IS EVER WORKING THE SAME WONDERFUL CHANGE AND IS SHOWING FORTH HIS POWER. All nature is a miracle lesson.
1. The seed sown in weakness is raised in power, and we learn that as God gives us our daily bread so He gives us the True Bread from heaven.
2. Every growing vine with its clustering grapes shows us the miracle of water made wine, telling us that Jesus is the True Vine, and that we are the branches, and that without Him we cannot live.
3. The them receives the rains of winter and returns them glorified in the rose of summer; the helpless chrysalis takes unto itself wings, and flies as the beautiful butterfly. And the same miracle is shown in our Lords dealings with men. He came to raise and put new strength into fallen humanity. The miracle was wrought on the first disciples--on Peter who denied his Master, but was changed into a pillar of the Church, etc. (H. J. W. Buxton, M. A.)
The miracle at Cana
In three points of view this miracle seems strange.
1. It has not that visible stamp of Divinity which is the peculiar glory of most of Christs miracles. They do not disturb, but restore the true order of nature. In these we see the victims of disorder emancipated, and disorderly forces remedied. They show the Son of God engaged in a conflict with physical as well as moral disorder, and exhibit on a small scale what the cross exhibits on a large.
2. Christs treatment of His mother seems contrary to the tender spirit we should have expected.
3. The other miracles recorded by John were in connection with discourses to which they led and revealed the inner glory of His grace and troth. But the fact that it was wrought in connection with a domestic scene will help us to clear up these difficulties. It was fitting
(1) That He should here break away from His mere earthly relationship to mother and home.
(2) That He should here inaugurate that ministry which differed from His wilderness experience and the habits of the Baptist. His object was to hallow the legitimate enjoyments of life, and conquer the world, not turn His back upon it.
4. The particular form of the miracle illustrates
(1) The enriching power of Christ, His power to improve and perfect the sources of human gratification. Though not repeated in form, the miracle is constantly repeated in spirit in the greater sweetness of the poor mans morsel and the poor mans life when flavoured with Gods blessing.
(2) The generosity of Christ who giveth liberally and upbraideth not: afterwards shown in the miracle of the loaves and fishes, and foreshadowed in prophecy (Isa_4:1).
5. It is in thorough harmony with the Johannine miracles. Of the eight, three bear on the elements of bodily nourishment, and spiritually on the nourishment of the soul. It is also in harmony with Christs teaching in John: the parable of the living bread and of the vine: the vision of heavenly refreshment through Christ in the Apocalypse. (W. G. Blaikie, D. D.)
The miracle at Cana
I. THE PLACE WHICH THIS MIRACLE HOLDS AMONG THE MIRACLES OF CHRIST. The first.
1. As indicative of the general character of those which followed. The product of Christs omnipotence and good will.
2. As the beginning of those wonders which had as their object to manifest forth Christs glory.
II. THE CIRCUMSTANCES IN WHICH THE MIRACLE WAS WROUGHT.
1. The failure of the wine perhaps through the unexpected advent of Jesus and His disciples.
2. Marys appeal based upon her anxiety for the credit of the entertainers and comfort of the guests.
3. Marys faith in Jesus not merely as her Son, but as the Son of God.
4. Marys modesty and humility: she demands nothing, and prescribes nothing.
5. The displeasure of Jesus tenderly teaching Mary
(1) That her relationship was no ground on which she might make application, and that her former claims on this ground had passed away.
(2) That in all matters connected with His great work she was no more to Him than other believers.
(3) That as He was Davids Lord so was He hers.
(4) That what He was about to do was not to be done for the reason for which she desired it.
6. Christs announcement of His hour: His, not Marys; the time of the total failure of the wine.
III. THE MIRACLE ITSELF.
1. Expected by Mary.
2. The preparation and co-operation of the servants.
3. The arrival of the hour.
4. The drawing forth of the water made wine.
5. The surprise of the governor.
IV. THE THINGS IN WHICH WE ARE INSTRUCTED BY THE MIRACLE.
1. The anticipation of ecclesiastical corruptions.
(1) The Roman depreciation of marriage..
(2) The Romish distinction of meats; that a man is holier for what he eats or from what he abstains.
(3) Mariolatry.
2. The duty of temperance and self-denial amidst the profusion of temporal mercy. The great abundance tested self-restraint. The same principle applies to all enjoyments--dress, furniture, reading.
3. The superior excellency of the Gospels dispensation.
(1) As contrasted with Moses first miracle turning water into blood.
(2) The kingdom of god is not meat and drink.
4. The sanctifying influence of Christs presence. (A. Beith, D. D.)
The miracle at Cana
Notice
I. THAT RELIGION ENLARGES THE PLEASURES OF SOCIAL LIFE. Christs presence did not interfere with the ordinary proceedings. There was no look on His face that chilled the company. He made no protest against the glad music of the nuptial chant. No one expressed the wish that Jesus had stayed at home. The wedding feast would have been a wretched failure had He stayed away. And religion is misunderstood if it is supposed to lessen the happiness of life. A good deal of worldly pleasure is feverish, delirium which religion condemns, but it rules out no innocent pleasure. It commands men to rejoice always. What untold miseries it has swept away. There is more happiness in the Christian cottage than there was in Caesars Palace.
II. THAT SOCIAL LIFE IS THE MOST PROMISING SPHERE FOR RELIGIOUS USEFULNESS. Christ did not feel out of place here, although a careless observer might think it better for Him to be in the Temple teaching. He was here because of His perfect sympathy and to do good. Social life furnishes the Christian with his great opportunities, Faithfulness in religious exercise not the whole of duty. The Christian in society is the foremost preacher. He is there to bear witness to the sympathy of religion with everything that is wholesome, and to protest against everything that is pernicious. (Sermons by the Monday Club.)
The relaxation of Jesus Christ
I. Our Lord had passed through the conflict of the wilderness and the initial stages of His work as the caller of men, and had, moreover, come off a long journey. He therefore NEEDED RELAXATION and found it at a wedding feast, and in the company of his friends. Showing us that no man can or ought to be incessantly engaged in strife or labour. If he does he will prematurely wear out or break down. Time for rest and unbending is urgently required after any severe strain to body or mind.
II. The previous work and conflict was PROFOUNDLY RELIGIOUS; So was the relaxation. The danger in our relaxations is to accumulate other burdens by forgetfulness of self or God. Whether therefore ye eat or drink do all to the glory of God.
III. CHRIST UTILIZED THE HOURS AND MEANS OF RELAXATION FOR DISTINCTLY RELIGIOUS ENDS. His aim is ever to leaven society religiously.
1. By the manifestation of His glory, so that
2. His disciples may believe on Him.
IV. CHRIST EMPLOYED IN HIS RELAXATION THOSE INFINITE RESOURCES OF HIS FOR THE GOOD OF OTHERS, which even in the wilderness He could not be induced to exert on His own behalf. He declared to Nicodemus that He could do exceeding abundantly above all he could ask or think; here He fulfilled the declaration. (J. W. Burn.)
Christ at a feast
Learn:
I. HOW HONOURABLE IN THE SIGHT OF CHRIST IS THE ESTATE OF MATRIMONY.
1. Society is never in a healthy condition, and true religion never flourishes where marriage is lightly esteemed.
2. Christs blessing and presence are essential to a happy wedding.
II. THERE ARE TIMES WHEN IT IS LAWFUL TO BE MERRY AND REJOICE.
1. True religion was never meant to make men melancholy, but the contrary. The Christian has no place at races, balls, theatres, etc., but he has no right to hand over to the devil innocent recreations.
2. It is not easy to hit the mean between the lawful and the unlawful. But the golden rule is Luk_2:49.
3. While we should take our gladness into religion we should take our religion into the world.
III. THE ALMIGHTY POWER OF JESUS CHRIST.
1. An act of will without any visible means.
2. The same power is at the disposal of His people. (Bp. Ryle.)
The wedding feast
I. ATTENDED BY CHRISTS FRIENDS; those connected through blood and by grace. Marriage though not a Christian sacrament is a religious ordinance Gen_2:24; Mat_19:5; Mar_10:7; Eph_5:31); honourable in all (Heb_13:5), and when the parties are well matched by affection and religion, a matter for hearty congratulation. Ordained for the happiness of the individual and the development of the race, it is calculated, when undertaken solemnly, advisedly, and in the fear of God, to promote the welfare of husband and wife, and to secure a home for godly upbringing of children (Mal_2:15).
II. GRACED BY CHRISTS PRESENCE. The first wedding on earth attended by God (Gen_2:25). Not strange, therefore, that Christ should have set a mark of honour on His Fathers institution; while it was peculiarly appropriate that He should inaugurate His mission by placing His hand on the springs of humanity, lifting up this holy ordinance which perhaps had suffered more than any other by the fall and restoring it to its pristine dignity and beauty. (T. Whitelaw, D. D.)
The wedding feast
I. CHRISTS MINISTRY OPENS ON A SCENE OF HUMAN HAPPINESS
1. God Himself is essential happiness and would have us happy.
2. We are disposed to make God the sharer of our sorrows; He here teaches us to make Him the partner of our joys.
II. CHRISTS FIRST APPEARANCE TO THE WORLD WAS AT A WEDDING. A standing protest against the tendency to make it a virtue to abstain from marriage. This tendency was denounced by Paul as one of the most pernicious doctrines of false teachers.
III. OUR LORDS FIRST MIRACLE WAS WROUGHT IN CONNECTION WITH AN EVENT, THE BRIGHTEST AND MOST INNOCENT IN HUMAN LIFE. It was not to the sinful outcasts of society that He gave His first and special manifestation of Himself, but to those who were keeping His laws and exercising aright the natural affections He had given them. Heaven always comes nearest to the purest home. The gospel prefers to receive men at their best, not at their worst, and to gather into its treasury of grace, not the wrecks of human life, but the rich spoils of its youth and strength.
IV. THE MIRACLE TOOK PLACE AT THE VILLAGE OF THE ISRAELITE, INDEED IN WHOM THERE WAS NO GUILE. This disciple had the blessedness of the pure in heart who see God. He who manifested Himself to the sleeping patriarch in a dream at the top of the ladder, revealed Himself to Nathanael in waking reality at the foot, as a servant ministering to the necessities of others, and enriching the enjoyments of human life by His blessing. He who appeared to Jacob in a fleeting vision for the purpose of establishing a covenant relationship with a particular family and nation, has opened up by His Incarnation a free intercourse between God and man. (H. Macmillan, LL. D.)
Human feasts
I. WHAT THEY ARE BY NATURE.
II. WHAT THEY BECOME BY SIN.
III. WHAT THEY AGAIN BECOME ONLY BY THE GRACE OF CHRIST. (J. P.Lange, D. D.)
Marks of the grace of Christ
I. THAT CHRIST GIVES US THE MOST PRECIOUS FOR NOTHING.
II. MAKES A GLORIOUS THING OUT OF COMMON.
III. GIVES THE BEST LAST.
IV. GIVES ACCORDING TO HIS OWN TIME, NOT ACCORDING TO OUR IDEAS. (Harless.)
The water, the wine, and the wedding
I. THE PATHETIC VALUE THERE IS IN THE SIMPLEST FORMS OF HUMAN LIFE. A little village mentioned four times in the Bible, and then only by one writer, now extinct, and yet having a sweet, bright fame throughout Christendom, so that Pilgrims go to look up its ruins. A common wedding has made it immortal, while the names of great cities have perished.
1. A most significant sanction of the marriage relation. The New Testament scheme of faith and practice was inaugurated in direct sympathy with human hearts and established in the centre of the family institutions.
II. JESUS OUR LORD IS NO RESPECTER OF PERSONS, or if of any of the poor. Jesus is present at every true marriage.
III. JESUS NEVER SET HIS MOTHER UP TO BE A MADONNA. He deeply respected her, but did not allow her to dictate to Him. In Woman there is no reproach. It is the same word as that addressed to her on the cross. But in What is there now which is common to you and me, He intends to suggest His independence.
IV. A NOBLE MOTTO FOR EVERY SINCERE CHRISTIAN (Joh_2:5). Mary was neither humbled nor discouraged.
V. THE SOVEREIGNTY OF THE SON OF GOD OVER NATURE. Three characteristics of this miracle: its mystery, its magnitude, its morality. (C. S.Robinson, D. D.)
Christ and society
Christ here at the outset exemplifies one great rule of His self-manifestation, The Son of man came eating and drinking, regardless if cavillers say, Behold a man gluttenous and a wine bibber. His very miracle was a multiplication of the materials of feasting, acting Himself on what afterwards became the law of the gospel. Use hospitality one to another without judging, etc. Christ came not to take a few out of the world, but to transform the world itself; and presented Himself at a marriage feast to redeem things which should be for our health from being turned, through godless abuse into occasions of falling.
I. Observe how RELIGION BEFORE AND WITHOUT CHRIST HAS DEALT WITH SOCIETY. Its effort and prayer has been to be taken out of it to save itself, But this instinct, right in itself, has been shown in ways suicidal. Selfishness bad in nature, is worse in religion. Christs Epiphany to society was an original idea among the religious. The dream of every religion but the Christian was celebrate monasticism. Even Christianity has relapsed into it literally, and also morally in the selfishness which marks out certain persons, phrases, recreations as signs of a world lying in wickedness. Far less difficult would Christian duty be if we might quit the world and have done with it, but we cannot and dare not. This parable of our Masters life shows us this.
II. How CHRIST DEALS WITH SOCIETY. He finds in the world homes beautiful with natural affection, and tables spread with Gods bounties. Into this, with the treacherous ashes above and the latent fires below, Christ comes and says, Use this world as not abusing it, and by His presence helps us to obey His precept. Realize, then, this sanctifying presence in business, e.g., or pleasure, and we shall realize that which will quicken both with Divine life. We shall then be there to exert the same helpfulness to others through Christ, as Christ exerted at this feast.
1. Jesus was there with His disciples, not a solitary Messiah.
2. Let the disciples now take the Master with them. For some, alas I this would be irksome, and so they either go without Christ, or else stay away. The former is sinful, the latter faithless. (Dean Vaughan.)
Christian festivity
Some people think that the age of miracles has passed; everybody knows that that of marriages has not.
I. JESUS NOT ONLY TOLERATES THE SOCIAL USAGES OF LIFE--its festivities among the rest--BUT ENCOURAGES AND SANCTIFIES THEM. Some gloomy people frown upon the common signs of cheerfulness, but for this habit we have here the eternal antidote.
II. WE NEED CHRIST AT SEASONS OF SOCIAL FESTIVITY AS MUCH, OR EVEN MORE, THAN AT OTHER TIMES. Pure religion is never unseasonable. If we think we give our worship to God, and stop the devils mouth by an occasional indulgence, the devil will soon get our worship too. There is no more fatal mistake than to think that if we pay our dues in the House of God, we may please ourselves in the house of man. Jesus should be always bidden at our seasons of joy; for be sure that if we do not send Him our invitation, the devil will come without one.
III. THERE IS AN EXQUISITE TENDERNESS IN OUR LORDS BINDING HIS DISCIPLES TO HIM at this marriage feast. He does not speak to them of the cross as yet. He speaks as they are able to bear it. Coming after His long fast in the wilderness, He breathes no asceticism. He who had been so hardly pressed for bread, turns water into wine. He will train us as we need to be trained.
IV. IF CHRIST IS SHUT OUT FROM THE HOUSE OF FEASTING, WE MUST NOT
WONDER AT HIS ABSENCE FROM THE HOUSE OF MOURNING.
(Harry Jones, M. A.)
The ministry began at a marriage festival which ended on Calvary, and its glory was manifested by both.
I. THE FUNDAMENTAL, ORIGINAL, AND ULTIMATE CONDITION OF LIFE IS BLESSING. Life begins in Eden, passes by Gethsemane and Calvary, and ends in heaven. It is Gods will that man should be everywhere and always blessed. Misery lies not in Gods making, but in the devils marring.
II. OUR LORD SOUGHT TO SEVER HIMSELF AT ONCE AND ABSOLUTELY FROM THE ASCETIC SPIRIT. He came to add to the mirth of all feasts, the brightness of all homes, the gladness of all songs. He was absolutely free from the monkish idolatry of sorrow. He simply went about His Fathers work in whatever direction it might be.
III. CHRIST REVERSED THE DEVILS UNIFORM METHOD AT FESTIVALS. Did ever any one get the best of the worlds wine, or the devils, at the end of the banquet? But whatever He gives has an infinite store behind it. Hence we are saved by hope. The pain and toil are for the moment, the joy grows into eternity
IV. CHRIST SHOWED THE TRUE SPIRIT OF SELF-SACRIFICE. The joy sympathetic with the joy of the Lord. (J. Baldwin Brown, B. A.)
Lessons of the incident
1. Temperance amidst plenty.
2. The profusion of Divine gifts.
3. Christs presence changes the circumstances of His people.
4. Christ turns the lower into the higher; the common to the valuable.
5. Christ does not work till the necessity is felt.
6. Christ works according to His own will, without human interference. (Family Churchman.)
General analysis and illustrations of the Cana miracle
The company at this wedding may represent the Church of Christ, which is often represented as the guests called together to a marriage feast. Jesus, and His mother, and His disciples were there; thus it is in the Church. The former circumstances of the marriage, wherein they wanted wine, represent the state of the Church before Christ came; or rather, before the evangelical dispensation was established. The latter circumstances of the wedding, wherein they had plenty of wine, represent the latter state of the Church, after the pouring out of the Spirit at Pentecost, and especially after the fall of Antichrist. The wine represents the spiritual supplies of His Church, the grace and comforts of the Holy Spirit, which are often represented by wine in Scripture. Their wine ran low, and was just out; so formerly the Old Testament Church had a supply of wine; but when Christ came into the world it was just out--they had in a manner no wine. But when Christ came and ascended up to heaven, He soon gave His Church plenty of wine, and much better wine than ever the Jewish Church had enjoyed; as it is said, Thou hast kept the good wine until now. So again, before the glorious times of the Church commence, the Churchs wine runs very low, and is almost out; what they alloy with is water--human learning, sapless speculations and disputations, and dead morality. Formerly the Christian Church had wine, as in the times of the primitive Church, and in the times of the Reformation; but now their wine is almost gone. But after the beginning of these glorious times their water shall be turned into wine, and much better wine than ever they had before. The mother of Jesus may represent the more eminent ministers of the gospel, or the public eccleslastical authority, as exercised in synods, public schools, etc. They, in a dark and dead time of the Church, complain to Christ of their unsuecessfulness, of the want of wine in the Church, and look to Him for a supply. But they must not expect an answer till Christs time is come; their prayers are not answered till then, and then they shall be fully answered; their prayers are not rejected, they are offered up with incense. The cries of the souls under the altar, that cry, How long, Lord, holy and true? are not rejected; but yet it is said to them that they should wail till Gods time comes. The servants represent gospel ministers; they have a command from Jesus mother, i.e, from the Church in her public authority, to do whatsoever Jesus commands. Whence we may note, that the way to have a plentiful effusion of the Spirit with His Word and ordinances, is for ministers to be faithful in their work. They are to fill up the water-pots of purification with water; that is all they can do. They can, in the use of the ordinances of Gods house, and the appointed means of grace and purification, he instant in season and out of season; they can fill the water-pots up to the brim; they can be abundant in preaching the Word--which, as it comes from them, is only water--a dead letter, a sapless, tasteless, spiritless thing--but this is what Christ will bless for the supplying of His Church with wine. (Jonathan Edwards.)
The popularity of this Cana miracle
From a very early period the Church has recognized the importance and significance of the miracle. Of the fifty-two marble sarcophagi originally found in the catacombs of Rome, and now preserved in the Museum of St. John Lateran, no less than sixteen have carved upon them a rude representation of Jesus touching with a rod two, three, four, five, or six water-pots standing on the ground--the number varying according to the skill of the artist, or the space at his disposal. In the frescoes and mosaics of numerous churches and consecrated buildings, the incident has been depicted in a great variety of ways; and Tintoretto exhausted his genius, in giving expression to its wonderful beauty, in his great picture in the church of Santa Maria della Salute in Venice. With commentators in all ages, the miracle of Cana has been a favourite and fertile theme for exposition. No miracle will more thoroughly reward a careful study than that which meets the inquirer at the very threshold. It is the gate beautiful by which he enters the sacred temple of Divine truth. It is the illuminated initial which represents, in a pictorial form, the nature and design of the kingdom of heaven as revealed unto men. It is an acted parable of the whole gospel; a type and image of all the work of Jesus, opening up a vista of light far into the ways of God. (H. Macmillan, LL. D.)
Cana.
Two places claim the distinction of being the Cana of the gospel--the one a ruined and deserted village, called Khurbet Cana, about half-a-days journey to the north-west of Nazareth; and the other, called Kerr Kenna, lying much nearer, on the present main road from that town to Tiberias and the lake district. The great weight of evidence derived from name, site, history, and present remains, is on the side of the latter place, which is still one of the most prosperous villages in Galilee. Like Nain, its situation is exceedingly picturesque. It is perched on the slope of a low hill, at the head of several valleys forming natural roadways leading down on the one side to the sea-coast, and on the other to the Lake of Galilee. In front is a rich bottom, which becomes a lake or a swamp in the rainy season. In this respect Cans resembles the villages of Italy, which are nearly all built upon isolated heights, rising up from extensive marshy plains, not only for the sake of security, but also for the purer air and wider outlook. Its Greek name, which has no Hebrew, Chaldee, or Aramaic form, means a reed; and was doubtless derived from the reeds which still grow in abundance in the marshy plain below, and utter their mournful wail as the winds pass through them. Several well-known places are similarly named for the same reason, as Cannae, Canneto, Cannossa, and Cannes. The houses of the modern village are embosomed among orchards of pomegranate trees, whose dark-green foliage and scarlet blossoms form in April a scene of enchantment. The fig-tree still casts its grateful shadow over the white roadway, and at the foot of the hill there is a deep, cool well, the only one in the neighbourhood, from which the water used at the marriage feast must have been drawn. Remains of ancient edifices testify to the hoary antiquity of the site and its former importance. The foundations of an early church and monastery, erected by Syrian Christians in commemoration of the marriage feast, may still be traced. The buildings were entire long before the Moselm power was established in Galilee; and various pilgrims from the West visited them from time to time during a period of nine hundred years. Our own English St. Willibald, who was a palmer in 722, stayed one day in Cans, and prayed in the church; and, four hundred years later, another English pilgrim, Saewulf, saw and reported regarding the convent, called after the ruler of the feast, Holy Architriclinos, the only building in Cans then that was not wholly destroyed. (H. Macmillan, LL. D.)
Eastern marriage customs
An Oriental wedding is very different from an Occidental one; and there is as much variety of usage in the accompaniments of this ceremony in the East as in the West. In all cases, however, the marriage ceremonies are among the most prominent ceremonies of private life, as much display being made as the circumstances of the contracting parties will allow. Among the wealthy inhabitants of towns, however, the ceremonies of marriage are both protracted and complicated. Six or seven days after the conclusion of the betrothal contract, the well-to-do bridegroom begins to illuminate the street in which he lives with swinging lamps and flying flags in token of the coming festivities. During the evenings of these days festivals are held at the bridegrooms house. The chief entertainment is given by the bridegroom the evening before the marriage. On the day of the marriage the bride goes in procession to the bridegrooms house, preceded by music, dancers, mountebanks, and walking beneath a canopy. The procession seeks a circuitous route, and takes several hours before it reaches the bridegrooms house. Here the party is entertained with a repast. At sunset the bridegroom leaves the house, and goes in procession to a mosque to say the proper ceremonial prayers. Then the procession returns slowly, preceded by music and lanterns. When the procession reaches the house, pipes, coffee, and sherbert (sweetened water, for the Mohammedans do not drink wine) are set before the company. The bridegroom then visits his bride, whose face he now sees for the first time. Upon his announcement that he is satisfied with his bride, the women without raise the zaghareet, or shrill cries of joy, which announce the happy event to the whole neighbourhood. The bridegroom then returns, for a little while, to his friends who are feasting below, to receive their felicitations on the completion of the marriage. (S. S. Times.)
Marriage happy where Christ is acknowledged
When Philip Henry was settled at Worthenburv, he sought the hand of the only daughter and heiress of Mr. Matthews, of Broad Oak. The father demurred, saying that, though Mr. Henry was an excellent preacher and a gentleman, yet he did not know from whence he came. True, said the daughter; but I know where he is going, and I should like to go with him. Mr. Henry records in his diary long after the happiness of the union, which was soon after consummated: April 26th, 1680. This day we have been married twenty years, in which time we have received of the Lord twenty thousand mercies--to God be glory! Sometimes he writes, We have been so longmarried, and never reconciled, i.e, there never was any occasion for it. His advice to his children with respect to their marriage was, Please God, and please yourselves, and you will please me; and his usual compliment to his newly-married friends, Others wish you all happiness. I wish you all holiness, and then there is no doubt but you will have all happiness. (Life of Philip Henry.)
The blessing of marriage
That is the great blessing of marriage, that it delivers us from the tyranny of Meum and Tuum. Converting each into the other, it endears them both, and turns a slavish, deadening drudgery, into a free and joyous service. And by bringing home to every ones heart that he is something better than a mere self, that he is the part of a higher and more precious whole, it becomes a type of the union between the Church and her Lord. (J G. Hare)
Religion for joy as well as for sorrow
Religion is just as necessary for prosperity as for adversity. There is no happiness so happy but His presence can make it happier; and they who seek to have Him at their bridals can count more confidently on Him in their sufferings and at their death-beds. (J. A. Seiss, D. D.)
The miracles of nature and the miracles of Christ
He that made wine on that day at the marriage feast in those six water-pots, which He commanded to be filled with water, the same does every year the like in vines. For as what the servants put into the water-pots was changed into wine by the operation of the Lord, just so what the clouds pour forth is changed into wine by the operation of the same Lord. But at the latter we do not marvel, because it happens every year; by constant use it hath lost its wonder. And yet it suggests a greater consideration. But since men, intent on a different matter, have lost the consideration of the works of God by which they should daily praise Him as the Creator, God has reserved to Himself the doing of certain extraordinary actions, that, by striking them with wonder, He might rouse men as from sleep to worship Him. A dead man rises again; men marvel: so many are born daily, and none marvel. If we reflect more considerately, it is a matter of greater wonder for one to be who was not before, than for one who was to come to life again. (Augustine.)
The transformation of the mean
He made wine of water; not wine without water. It is not the nature of His work to make a new order of creatures for saints, or a new order of faculties for religion, or a new planet for that future world wherein dwelleth righteousness; but it is His office to take the common man as he is, and the heavens and earth which now are, and by a new and supernatural putting forth of power upon them, to evolve from the one a pure, holy, and royal being, and for the other a fitting home and dominion for him for ever. Precious as are those living jewels of His which the Saviour eventually gathers into the glorious cabinet of the world to come, they are in their origin mere men and women, of like passions with ourselves--ordinary humanity ennobled and transformed by supernatural grace into eternal kings and priests. Christianity, in its highest achievements and results, is simply the miraculous power of Jesus made effective in and upon the common elements of nature--the gladdening transfiguration of the common into the noble, the sinful into the holy, the earthly into the heavenly. (J. A. Seiss, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 5
Chapter 5
THE FIRST SIGN-THE MARRIAGE IN CANA.
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And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and Jesus also was bidden, and His disciples, to the marriage. And when the wine failed, the mother of Jesus saith unto Him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. His mother saith unto the servants, Whatsoever He saith unto you, do it. Now there were six waterpots of stone set there after the Jews manner of purifying, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And He saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants which had drawn the water knew), the ruler of the feast calleth the bridegroom, and saith unto him, Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now. This beginning of His signs did Jesus in Cana of Galilee, and manifested His glory; and His disciples believed on Him.- Joh_2:1-11.
Having recorded the testimony borne to Jesus by the Baptist, and having cited instances in which the overmastering personality of Jesus elicited from simple-hearted and godly men the acknowledgment of His majesty, John now proceeds to relate the homely incident which gave occasion to the first public act in which His greatness was exhibited. Testimony comes first; inward and intuitive recognition of the greatness declared by that testimony second; perception that His works are beyond the reach of human power comes last. But in the case of these first disciples, while this order was indeed maintained, there was no great interval between each step in it. It was but the third day after they had in their hearts felt His impressiveness that He manifested forth His glory to them in this first sign.
From the place where they first met Him to Cana of Galilee was a distance of twenty-one or twenty-two miles.[9] Thither Jesus repaired to be present at a marriage. His mother was already there, and when Jesus arrived, accompanied by His new-found friends, all were invited to remain and share in the festivities. Owing probably to this unexpected increase to the number of the guests, the wine begins to fail. Among the minor trials of life there are few which produce more awkwardness than the failure to provide suitable entertainment for a specially festive occasion. Mary, with the practised eye of a woman whose business it was to observe such matters, and perhaps with a near relatives charge and liberty in the house, perceives the predicament and whispers to her Son, They have no wine. This she said, not to hint that Jesus would do well to retire with His too many friends, nor that He would cover the lack of wine by brilliant conversation, but because she had ever been accustomed to turn to this Son in all her difficulties, and now that she sees Him acknowledged by others her own faith in Him is stimulated.
Considering the simple manner in which He had walked in, and taken His place among the other guests, and partaken of the refreshment, and joined in the conversation and mirth of the day, it would seem more likely that she should have had no definite expectation as to the way in which He would extricate the host from his difficulty, but only turned to Him on whom she was accustomed to lean. But His answer shows that he felt Himself urged to action of some kind by her appeal; and her instructions to the servants to do whatever He ordered indicates that she definitely expected Him to relieve the embarrassment. How He would do so she could not know, and had she definitely expected a miracle she would probably have thought the help of the servants unnecessary.
But though Mary did not anticipate a miracle, it had already occurred to our Lord that this was a fit occasion for manifesting His kingly power. His words grate somewhat on the ear, but this is partly due to the difficulty of translating fine shades of meaning, and to the impossibility of conveying in any words that modification of meaning which is given in the tone of voice and expression of face, and which arises also from the familiarity and affection of speaker and hearer. In His use of the word Woman there is really no harshness, this being the ordinary Greek term of address to females of all classes and relationships, and being commonly used with the utmost reverence and affection. The phrase What have I to do with thee? is a needlessly strong translation, although it might be difficult to find a better. It implies a certain resistance to a demand in itself, or to something in the way of urging it; but might be quite sufficiently rendered by such an expression as I have other thoughts than thine. There is nothing approaching angry resentment at Marys inviting His aid, nothing like repudiation of any claim she might have upon Him, but only a calm and gentle intimation that in the present instance she must allow Him to act in His own way. The whole phrase might be rendered, Mother, you must let Me act here in My own way: and My time for action is not yet come. She herself was perfectly satisfied with the answer. Knowing her Son well, every gleam of His expression, every tone of His voice, she recognised that He meant to do something, and accordingly left the matter in His hands, giving orders to the servants to do whatever He required.
But there was more in the words of Jesus than even Mary understood. There were thoughts in His mind which not even she could fathom, and which had He explained them to her then she could not have sympathized with. For these words, Mine hour is not yet come, which she took to be the mere intimation of a few minutes delay before granting her request, became the most solemn watchword of His life, marking the stages by which He drew near to His death. They sought to take Him, but no man laid hands on Him, because His hour was not yet come. So again and again. From the first He knew what would come of His manifesting His glory among men. From the first He knew that His glory could not be fully manifested till He hung upon the cross.
Can we wonder, then, that when He recognised in His mothers request the invitation from God, though not from her, that He should work His first miracle and so begin to manifest His glory, He should have said, My thoughts are not yours; Mine hour is not yet come? With compassion He looked upon her through whose soul a sword was to pass; with filial tenderness He could only look with deep pity on her who was now the unconscious instrument of summoning Him to that career which He knew must end in death. He saw in this simple act of furnishing the wedding guests with wine a very different significance from that which she saw. It was here at this wedding feast table that He felt Himself impelled to take the step which altered the whole character of His life.
For from a private person He became by His first miracle a public and marked character with a definite career. To live henceforth in the vortex of a whirlwind; to have no leisure so much as to eat, no time to pray save when others slept, to be the gazing-stock of every eye, the common talk of every tongue; to be followed about, to be thronged and jostled, to be gaped upon, to be hunted up and down by curious vulgar crowds; to be hated, and detested, and defamed, and blasphemed; to be regarded as a public enemy; to be watched and spied upon and trapped and taken as a notorious criminal-is it possible to suppose that Christ was indifferent to all this, and that without shrinking He stepped across the line which marked the threshold of His public career?
And this was the least of it, that in this act He became a public and marked character. The glory that here shed a single ray into the rustic home of Cana must grow to that dazzling and perfect noon which shone from the cross to the remotest corner of earth. The same capacity and willingness to bless mankind which here in a small and domestic affair brought relief to His embarrassed friends, must be adapted to all the needs of men, and must undauntedly go forward to the utmost of sacrifice. He who is true King of men must flinch from no responsibility, from no pain, from no utter self-abandonment to which the needs of men may call Him. And Jesus knew this: in those quiet hours and long, untroubled days at Nazareth He had taken the measure of this worlds actual state, and of what would be required to lift men out of selfishness and give them reliance upon God. I, if I be lifted up, will draw all men unto Me-this was even now present to His mind. His glory was the glory of absolute self-sacrifice, and He knew what that involved. His kingship was the rendering of service no other could render.
The manner in which the miracle was performed deserves attention. Christ does all while the servants seem to do all. The servants fill in the water and the servants draw off the wine, and there is no apparent exercise of Divine power, no mysterious words of incantation uttered over the waterpots, not so much as a command given that the water should become wine. What is seen by the spectators is men at work, not God creating out of nothing. The means seem to be human, the result is found to be Divine. Jesus says, Fill the water pots with water, and they filled them; and filled them not as if their doing so were a mere form, and as if they would leave room for Christ to add to their work; no, they filled them up to the brim. Again He says, Draw out now, and bear to the governor of the feast, and they bore. They knew very well they had only put in water, and they knew that to offer water to the governor of a marriage feast would be to insure their own punishment; but they did not hesitate. There seemed every reason why they should refuse to do this, or why they should at least ask some explanation or security that Jesus would bear the evil consequences; but there was one reason on the other side which outweighed all these-they had the command of Him whom they had been ordered to obey. And so, where reasoning would have led them to folly, obedient faith makes them fellow-workers in a miracle. They took their place and served, and they who serve Christ and do His will must do great things; for Christ wills nothing that is useless, futile, not worth doing. But this is how we are tried: we are commanded to do things which seem unreasonable, and which we have no natural ability to do. We are commanded to repent, and are yet told that repentance is the gift of Christ; we are commanded to come to Christ, and are at the same time assured that we cannot come except the Father draw us; we are commanded to be perfectly holy, and yet we know that as the leopard cannot change his spots, nor one of us add a cubit to his stature, so neither can we put away the sins that stain our souls and walk uprightly before God. And yet these commands are plainly given us, not only to make us feel our helplessness, but to be performed. We feel our inability, we may say it is unreasonable to demand from us what we cannot perform, to require that out of the thin and watery substance of our human souls we should produce wine that may be poured out as an offering on the holy altar of God; but this is not unreasonable. It is our part in simplicity to obey God; what is commanded we are to do, and while we work He Himself will also work. He may do so in no visible way, as Christ here did nothing visibly, but He will be with us, effectually working. As the will of Christ pervaded the water so that it was endowed with new qualities, so can His will pervade our souls, with every other part of His creation, and make them conformable to His purpose. Whatsoever He saith unto you, do it; this is the secret of miracle-working. Do it, though you seem to be but wasting your strength and laying yourself open to the scorn of onlookers; do it, though in yourself there is no ability to effect what you are aiming at; do it wholly, up to the brim, as if you were the only worker, as if there were no God to come after you and supply your deficiencies, but as if any shortcoming on your part would be fatal; do not stand waiting for God to work, for it is only in you and by you that He performs His work among men.
The significance of this incident is manifold. First, it gives us the key to the miracles of our Lord. It has become the fashion to depreciate miracles, and it is often thought that they hamper the gospel and obscure the true claim of Christ. It is often felt that so far from the miracles verifying Christs claim to be the Son of God, they are the greatest obstacle to His acceptance. This is, however, to misunderstand their significance. The miracles unquestionably formed a most important element in Christs life; and, if so, they must have served an important purpose; and to wish them away just because they are so important and make so large a demand upon faith seems to me preposterous. To wish them away precisely because they alter the very essence of the religion of Christ, and give it that very power which through all past ages it has exerted, seems unreasonable.
When the Jews discussed His claims among themselves or with Him, the power to work miracles was always taken into account as weighing heavily in His favour. He Himself distinctly stated that the crowning condemnation of those who rejected His claims arose from the circumstance that He had done among them the works which none other man had done. He challenges them to deny that it was by the finger of God that He wrought these works. After His withdrawal from earth the miracle of the Resurrection was still appealed to as the convincing proof that He was all He had given Himself out for. There can be no doubt, therefore, that the power of working miracles was one great evidence of the Divine mission of Christ.
But though this is so, we are not on that account warranted in saying that the only purpose for which He wrought miracles was to win mens belief in His mission. On the contrary, we are told that it was one of His temptations, a temptation constantly resisted by Him, to use His power for this object without any other motive. It was the reproach He cast upon the people that except they saw signs and wonders they would not believe. He would never work a miracle merely for the sake of manifesting His glory. Whenever the unsympathetic, ignorant crowd clamoured for a sign; whenever with ill-concealed dislike they cried, How long dost Thou make us to doubt? Show us a sign from heaven, that we may believe, He was silent. To create a mere compulsory consent in minds which had no sympathy with Him was never a sufficient motive. Was there a sick child tossing in fever, was there a blind beggar by the roadside, was there a hungry crowd, was there even the joy of a feast interrupted: in these He could find a worthy occasion for a miracle; but never did He work a miracle merely for the sake of removing the doubts of reluctant men. Where there was not even the beginning of faith miracles were useless. He could not work miracles in some places because of their unbelief.
What then was the motive of Christs miracles? He was, as these first disciples owned Him, the King of Gods kingdom among men: He was the ideal Man, the new Adam, the true Source of human goodness, health, and power. He came to do us good, and the Spirit of God filled His human nature to its utmost capacity, that it might do all that man can do. Having these powers, He could not but use them for men. Having power to heal, He could not but heal, irrespective of the result which the miracle might have on the faith of those who saw it; nay, He could not but heal, though He straitly charged the healed person to let no man know what had been done. His miracles were His kingly acts, by which He suggested what mans true life in Gods kingdom should be and will be. They were the utterance of what was in Him, the manifestation of His glory, the glory of One who came to utter the Fathers heart to His strayed children. They expressed good-will to men; and to the spiritual eye of a John they became signs of spiritual wonders, symbols and pledges of those greater works and eternal blessings which Jesus came to bestow. The miracles revealed the Divine compassion, the grace and helpfulness that were in Christ, and led men to trust Him for all their needs.
We must, therefore, beware of falling into the error that lies at either extreme. We must neither, on the one hand, suppose that Christs miracles were wrought solely for the purpose of establishing His claim to be Gods Viceroy on earth; nor, on the other hand, are we to suppose that the marvels of beneficence by which He was known did nothing to prove His claim or promote His kingdom. The poet writes because he is a poet, and not to convince the world that he is a poet; yet by writing he does convince the world. The benevolent man acts just as Christ did when He seemed to lay His finger on His lips and warned the healed person to make no mention of this kind act to anyone; and therefore all who do discover his actions know that he is really charitable. The act that a man does in order that he may be recognised as a good and benevolent person exhibits his love of recognition much more strikingly than his benevolence; and it is because the miracles of Christ were wrought from the purest and most self-denying compassion that ever explored and bound up the wounds of men, that we acknowledge Him as incontestably our King.
2. In what respects, then, did this first miracle manifest the glory of Christ? What was there in it to stir the thought and attract the adoration and trust of the disciples? Was it worthy to be the medium of conveying to their minds the first ideas of His glory they were to cherish? And what ideas must these have been? The first impression they must have received from the miracle was, no doubt, simple amazement at the power which so easily and unostentatiously turned the water into wine. This Person, they must have felt, stood in a peculiar relation to Nature. In fact, what John laid as the foundation of his Gospel,-that the Christ who came to redeem was He by whom all things were at first made,-Jesus also advanced as the first step in His revelation of Himself. He appears as the Source of life, whose will pervades all things. He comes, not as a stranger or interloper who has no sympathy with existing things, but as the faithful Creator, who loves all that He has made, and can use all things for the good of men. He is at home in the world, and enters physical nature as its King, who can use it for His high ends. Never before has He wrought a miracle, but in this first command to Nature there is no hesitation, no experimenting, no anxiety, but the easy confidence of a Master. He is either Himself the Creator of the world He comes to restore to worth and peace, or He is the Delegate of the Creator. We see in this first miracle that Christ is not an alien or an usurper, but one who has already the closest connection with us and with all things. We receive assurance that in Him God is present.
3. But it was not only the Creators power which was shown in this miracle, but some hint was given of the ends for which that power would be used by Christ. Perhaps the disciples who had known and admired the austere life of the Baptist would expect that He whom the Baptist proclaimed as greater than himself would be greater in the same line, and would reveal His glory by a sublime abstemiousness. They had confessed Him to be the Son of God, and might naturally expect to find in Him an independence of earthly joys. They had followed Him as the king of Israel; was His kingly glory to find a suitable sphere in the little family difficulties that poverty begets? It is almost a shock to our own ideas of our Lord to think of Him as one of a marriage party; to hear Him uttering the ordinary salutations, civilities, and enquiries of a friendly and festive gathering; to see Him standing by while others are the principal figures in the room. And we know that many who had opportunity to observe His habits could never understand or reconcile themselves to His easy familiarity with all kinds of people, and to His freedom in partaking in mirthful scenes and hilarious entertainments.
And just because of this difficulty we find in reconciling religion with joy, God with nature, does Christ reveal His glory first at a marriage-feast, not in the temple, not in the synagogue, not by taking His disciples apart to teach them to pray, but at a festive gathering, that thus they may recognise in Him the Lord of all human life, and see that His work of redemption is co-extensive with human experience. He comes among us, not to crush or pour contempt on human feelings, but to exalt them by sharing in them; not to show that it is possible to live separate from all human sympathies, but to deepen and intensify them; not to do away with the ordinary business and social relations of life, but to sanctify them. He comes sharing in all pure feelings and joys, sanctioning all natural relationships; Himself human, with interest in all human interests; not a mere spectator or censor of human affairs, but Himself a man implicated in things human. He shows us the folly of fancying that God looks with an austere and morose eye upon outbursts of human affection and joy, and teaches us that to be holy as He is holy we are not required to abandon the ordinary affairs of life, and that however we make them the apology for worldliness, it is not the necessary duties or relations of life that prevent our being Christlike, but these are the very material in which His glory may be most clearly seen, the soil in which must grow and ripen all Christian graces and fruits of righteousness.
This, then, was the glory Christ wished His disciples first of all to see. He was to be their King, not by drilling men to fight for Him, nor by interrupting the natural order and upsetting the established ways of men, but by entering into these with a gladdening, purifying, elevating spirit. His glory was not to be confined to a palace or to a small circle of courtiers, or to one particular department of activity, but was to be found irradiating all human life in its most ordinary forms. He came, indeed, to make all things new, but the new creation was the fulfilment of the original idea: it was not to be achieved by thwarting nature, nor by a one-sided development of some elements of nature, but by guiding the whole to its original destination, by lifting the whole into harmony with God. We see the glory of Christ, and accept Him as our Ruler and Redeemer, because we see in Him perfect sympathy with all that is human.
4. While enjoying the bounty of Christ at the marriage feast, John cannot have yet understood all that was involved in His Masters purpose to bring new life and happiness to this world of men. Afterwards, no doubt, he saw how appropriately this miracle took the first place, and through it read his Lords own thoughts about His whole work on earth. For it is impossible that Christ Himself should not have had His own thoughts about the significance of this miracle. He had, during the previous six weeks, passed through a time of violent mental disturbance and of supreme spiritual exaltation. The measureless task laid upon Him had become visible to Him. Already He was aware that only through His death could the utmost of blessing be imparted to men. Is it possible that while He first put forth His power to restore the joy of these wedding guests, He should not have seen in the wine a symbol of the blood He was to shed for the refreshment and revival of men? The Baptist, whose mind was nourished with Old Testament ideas, called Christ the Bridegroom, and His people the Bride. Must not Jesus also have thought of those who believed in Him as His bride, and must not the very sight of a marriage have set His thoughts working regarding His whole relation to men? So that in His first miracle He no doubt saw a summary of His whole work. In this first manifestation of His glory there is, to Himself at least, a reminder that only by His death will that glory be perfected. Without Him, as He saw, the joy of this wedding feast had been brought to an untimely close; and without His free outpouring of His life for men there could be no presenting of men to God unblemished and blameless, no fulfilment of those high hopes of mankind that nourish pure characters and noble deeds, but a swift and dreary extinction of even natural joys. It is to the marriage supper of the Lamb, of Him who was slain, and has redeemed us by His blood, that we are invited. It is the Lambs wife that John saw adorned as a bride for her Husband. And whosoever would sit down at that feast which consummates the experience of this life, terminating all its vacillation of trust and love, and which opens eternal and unlimited joy to the people of Christ, must wash and make white his garments in this blood. He must not shrink from the closest fellowship with the purifying love of Christ.
5. His disciples, when they saw His power and His goodness in this miracle, felt more than ever that He was the rightful King. They believed on Him. To us this first of signs is merged in the last, in His death. The joy, the self-sacrifice, the holiness, the strength and beauty of human character which that death has produced in the world, is the great evidence which enables many now to believe in Him. The fact is indubitable. The intelligent secular historian, who surveys the rise and growth of European nations, counts the death of Christ among the most vital and influential of powers for good. It has touched all things with change, and been the source of endless benefit to men. Are we then to repudiate Him or to acknowledge Him? Are we to act like the master of the feast, who enjoyed the good wine without asking where it came from; or are we to own ourselves debtors to the actual Creator of our happiness? If the disciples believed on Him when they saw Him furnish these wedding guests with wine, shall we not believe, who know that through all these ages He has furnished the pained and the poor with hope and consolation, the desolate and broken-hearted with restoring sympathy, the outcast with the knowledge of Gods love, the sinner with pardon, with heaven, and with God? Is not the glory He showed at this marriage in Cana precisely what still attracts us to Him with confidence and affection? Can we not wholly trust this Lord who has a perfect sympathy guiding His Divine power, who brings the presence of God into all the details of human life, who enters into all our joys and all our sorrows, and is ever watchful to anticipate our every need, and supply it out of His inexhaustible and all-sufficient fulness? Happy they who know His heart as His mother knew it, and are satisfied to name their want and leave it with Him.
[9] Modern topography inclines to identify this Cana, not, as formerly, with Kafr-Kenna, but with Kânet-el-Jelil, some six miles N.E. of Nazareth. It is called Cana of Galilee to distinguish it from Cana in Asher, S.E. from Tyre (Jos_19:28).
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 1. And the third day. After the conversation with…
1. And the third day. After the conversation with Nathanael. Immediately after it he departed into Galilee (1:43). A marriage in Cana. The site of Cana is not certainly known. Dr. Robinson, Giekie and other authorities place it at a ruin now called Kana, twelve miles north of Nazareth. The mother of Jesus was there. Reasons are suggested from the narrative that follows for believing that Mary was related to the family. As Joseph is never mentioned as living after Jesus entered upon his ministry, he is supposed to have died before this time.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Joh_2:1. τῃ ἡμέρᾳ τῇ τρίτῃ—This note of time refers…
EXPLANATORY AND CRITICAL NOTES
Joh_2:1. τῃ ἡμέρᾳ τῇ τρίτῃ—This note of time refers to Joh_1:43-44. He was evidently in Galilee when He found Philip; thus the third day will mean the third after His arrival in Galilee. Κανᾶ.—There are two modern sites which dispute the title to be the Cana of St. John. Robinson, rejecting the traditionally accepted Kefr Kenna (about an hour and a half from Nazareth), fixed on a village lying to the north-east of Nazareth, and about two hours distant, called Cana El Jelîl, i.e. Cana of Galilee. But recent exploration is tending to vindicate the claims of Kefr Kenna. Probably further careful investigation will be needed before a final decision can be arrived at. It was called of Galilee to distinguish it from other Canas—notably one in Asher’s territory (Jos_19:28). The mother of Jesus was there.—There was evidently close friendship, if not relationship, between Mary and the family in which the marriage was to take place. Mary was evidently more than a guest merely (Joh_2:3). She may have been resident in the village at this juncture, as she seems to have left Nazareth at the time of the incident recorded in Mar_6:1-6, see Joh_2:3 especially.
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Joh_2:2. And both Jesus was called, etc.—Probably they were invited after all the other invitations had been made. Their arrival was therefore likely unanticipated. But as Nathanael was of Cana, and Mary was either resident there or intimately acquainted with some of the people, it is easy to understand how the little company were asked to be present, though late. The disciples were the five mentioned in chapter 1.—John, Andrew, Peter, Philip, and Nathanael.
Joh_2:4. τί ἐμοὶ καὶ σοί.—What is there to Me and to thee? What is common to us in this matter? (מָה לָנוּ וָלָךְ—2Sa_16:10; Jdg_11:12, etc: Wordsworth, Greek Testament.) γύναι.—Woman. The word indicates no want of esteem, nor does it even imply reproach (see Joh_19:26; Joh_20:13; Joh_20:15; Luk_13:12); but, taken in connection with the preceding words and with what follows, it means less than μήτηρ, mother. Here our Lord implied that He stood now in a different relationship to Mary than the old one (Luk_2:51). He had assumed His Messianic office, and must now be thought of first and foremost as the Lord of Mary. She, as all others of humankind, must now honour and obey Him. Thus He says, οὔπω ἥκει ἡ ὥρα μου.—Mine hour, etc. Even Mary will not be permitted to direct His activity. “The times and seasons” are for Him to determine in accordance with His Father’s will, οὔπω is more than no. It implied the possibility, and more, of Jesus doing something in His own time. Mary seized on this; and whilst realising that her request would be granted otherwise than as she wished, yet this word announced that help would be forthcoming. Therefore she confidently said to the servants (Joh_2:5), “Whatsoever He saith,” etc.
Joh_2:6-7. Six waterpots, etc.—Large stone jars, containing two or three firkins (μετρητής). The metrçtçs is used for the Hebrew “bath” (2Ch_4:5), equal to nearly nine gallons. Thus each waterpot would contain somewhere between 18 and 25 gallons, and the whole six about 130 gallons. Purifying.—The ceremonial injunctions as to which were strictly attended to by pious Israelites (Mar_7:3-4; Mat_15:2; Luk_11:38). The jars were apparently wholly or partly empty. The Servants, not the disciples, were employed. Thus there could be no suspicion of collusion.
Joh_2:8. The Governor (or Master) of the feast.—He was probably one of the friends of the bridegroom, appointed to see that the guests were served, etc. This is evident from his familiarity with the bridegroom (Joh_2:10).
Joh_2:9. τὸ ὕδωρ οἶνον γεγενημένον.—“The water which had become wine.” Luther: “The wine which had been water.” This is evidently intended as a definite statement of a fact.
Joh_2:10. When men have well drunk.—The phrase does not refer to the company at the marriage feast. We cannot imagine Jesus remaining among drunken people, and even ministering to their folly. The remark seems to have been a kind of “saw,” referring to a mean custom practised by stingy people. It serves to call attention to the fact, and for that purpose is introduced here.
Joh_2:11. This beginning of signs did Jesus in Cana, etc.—A clear definite sentence marking out this as the first of His miracles—not the first wrought in Cana merely.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_2:1-11
Three stoops of faith.—Shortly before our Redeemer had gathered round Him a small company of disciples. To them it was truly advantageous that they were witnesses of this first miracle. They had believed Christ’s word, but now that they saw His glory manifested in miracle it was like oil on the fire of their faith, so that they began more earnestly to trust Him. Their reverence for Him was strengthened, and they were more fully convinced that He was the Redeemer sent of God. It is truly a blessed result which the Holy Ghost records as the outcome of this history. It is an indication to us how we may thereby permit the same blessed fruit to be produced in us. The great end of this miracle is that we should be led to faith in the Saviour, who in it showed forth His glory. Jesus shows forth His glory by many signs and wonders—does that which far surpasses the power of mortals. He calls into being what is not; changes water into wine; changes the stony heart of the sinner. He shows that His counsel in many ways is wonderful, and carries it through gloriously. He gives us more than we ask for—blesses us in time of need. This He does not generally and universally only. He does it in the case of the individual. To what should this prompt us? To faith, etc.
In our consideration of this gospel history we shall find three immovable stays of faith in Christ, as we see in it proofs of the—
1. Absolute omnipotence;
2. Divine Wisdom
3. Unspeakable goodness of the Lord Jesus. Faith in Christ stands on no sandy, insecure foundation: it rests on many great and irrefragable proofs, which remain unshaken. If we attend to those in our gospel to-day, therefore, we find—
I. The absolute omnipotence of Jesus.—This He proved in the miracle. There is a considerable period of time elapses in the order of nature ere the fruitful moisture of the earth circulates through the vine-stem and the branches, is distilled in the grapes by the sun, and thus by degrees is transformed into wine. Days, weeks, months go by often whilst the husbandman waits. But the Lord who works as He pleases (Psa_115:3) “speaks and it is done” (Psa_33:9), etc. Through sin we are among the number of those creatures who are most feeble. Want, trial, misery touch us. Now wine fails; now even water. Now we fail within; again without. Now we are in want ourselves; anon those who are ours. Now grace is needed; then forgiveness, humility, peace of conscience, heavenly power in the struggle against temptation. Sometimes a Christian father regards his children sadly, and sighs that they have no bread—not to speak of luxuries—perhaps not even needful clothing for the body, etc. In view of such trials the faithful cast themselves on the care of Him who created the heavens and earth, of Christ the almighty Saviour—a faith like that of the centurion (Mat_8:5-10). This is trust in Jesus as a Redeemer who has power over all things, and who needs but to speak the word in order to relieve the spiritual or temporal misery of any of humankind. The believer flees to Him and says, Speak but the word, and my spiritual and material cares and troubles will pass away, etc. The omnipotence of Jesus is a prop and support on which faith rests. But, again, faith rests also on the firm ground of—
II. The divine wisdom of Jesus.—Mary sought to forestall the Saviour, and thought He should either give help at once, or quickly take His departure with the disciples, so that the lack of wine might not be made known, to the shame of the hosts. But Jesus traversed her plan, and answered: “Woman, what have I to do with thee?” etc. Mary, however, was contented to wait in faith for that hour which the Lord in His wisdom had appointed. This, then, is a great help to faith when men look at the Lord Jesus, not only as the almighty Saviour who has power and means to do what they need, but as the all-wise Redeemer who well knows how and where and when He should help them. The wilful heart of man, however, is often inclined to seek to control the divine wisdom, and considers that whatever help is needed for the supply of men’s wants must be rendered without delay. It will often demand from the Saviour that He should immediately bring all His power to bear for the relief of necessity. Even men of sincere soul are swayed sometimes by this wilfulness; in their spiritual experiences they think there must be a set time when peace and assurance will fill their souls, doubt and fear vanish, the liability to temptation pass away, etc. Not so will it be with the experienced Christian. He hears in faith this word of Jesus: “Mine hour is not yet come.” My thoughts are not yours, etc. Let Me act. I know what is needful for you. “In quietness and confidence shall be your strength” (Isa_30:15). “Fear not, only believe, and ye shall see the glory of the Lord.” He says, Let Me watch, care for, rule, plan, and all will be well. Thus faith rests and confides in the wise guidance of the blessed Saviour. As St. Paul says, “God is faithful,” etc. (1Co_10:13; Rom_8:28); and as God Himself says in the Psalms, “Why art thou cast down?” etc. (Psa_42:5; Psa_42:11). Yet another stay of faith is found in—
III. The boundless goodness of the Lord Jesus.—This shows itself here partly in that the Saviour was willing to supply the needs of these people, even though they had not yet asked Him to do so; and partly in that He provided so rich a store, a blessing so overflowing, not only for the present, but for the future. Such a Saviour, full of goodness, does faith find in the Lord Jesus, who says to His people: “Yea, I will rejoice over them to do them good” (Jer_32:41); who will do exceeding abundantly to them above all they can ask or think (Eph_3:20); who is not only willing to hear, even before men call, etc. (Isa_65:24), but who is not niggardly of His blessings, and gives them abundant and overflowing (Psa_23:5). Realise this glorious characteristic of the Lord Jesus, and learn to trust His might, to honour His wisdom, to rest on His goodness!
Ye wilful, unbelieving, impatient, and despairing ones, be ashamed that ye are so rebellious when a Saviour is near whose might is unfettered, whose wisdom is inconceivable, whose goodness is unsearchable. Ye faithful ones, rejoice that ye have such a Redeemer: ye have already realised that those who trust in Him are not put to shame! How often has His power helped you in need? His wisdom found ways and means of relief? How much of blessing for body and soul have you not received from His goodness? Lacked ye anything? No (Luk_22:35). Surely such a Saviour is worthy of all confidence! Continue in this faith.—Abridged from Luther.
Joh_2:1-2. Jesus sanctifies Christian marriage at Cana.—Jesus by His presence at the marriage feast at Cana, and by working there His first miracle, thus manifesting His glory, honoured the estate of marriage. It would seem as if He foresaw what would happen under a corrupted and perverted state of Christianity, when marriage should be counted less honourable than celibacy—when “men should give heed to seducing spirits and doctrines of devils, … forbidding to marry” (1Ti_4:1; 1Ti_4:3). We know from history the fatal consequences of the endeavour to force on the Church this unscriptural and unchristian doctrine. At Cana, however, our Lord declared the sanctity of this estate, recognised the dignity of womanhood, and the right of woman to her honourable place as the helpmeet of man in the social organism of the family, which is a chief foundation for the unity and order of the race. So holy, indeed, did our Lord account this state of marriage, that in His word He has taken it as a type of the union of Himself with the Church (Eph_5:32).
Think of the meaning of marriage, and of the manner in which this condition should be entered upon.
I. Marriage is the divinely ordered means for the foundation of the family, as the chief bond of society, and thus for the conservation and advancement of the race.—
1. Looking at the last-mentioned thought first, we need only point out that this was evidently a chief divine purpose in its institution, viz. to conserve and extend the human race. But had this been the only purpose in view, it is evident that such a solemn institution was in a measure needless, and man might have been left to be guided by his animal instincts merely. Thus, too, irregularities such as polygamy could not have been morally condemned. Hence we find materialistic thinkers, and men who are guided by merely material and secular ideas, do make light of the marriage tie.
2. But the institution was designed also for a greater purpose, viz. to lead through the foundation of the family to a confederate social bond of union, resulting in the settled government and security of persons and property, and thus in the advancement of the race. Without this institution, and the family bond as its result, what cohesion would there, could there, have been among the individuals of the race? Without this true centre and bond human society would disintegrate and fall to pieces. The family is indeed, as Aristotle maintained, the true unit of the race. In this he proved his practical wisdom to be greater, at least in this important direction, than that of Plato, who considered the State as the central idea of a community, that children should be accounted as belonging to the State, and should be trained by it.
3. But not only is the institution of marriage the chief bond of social order; it is just because of this of vital importance to the Church. It is from the bosom of pious families, united with the Church, that its membership is chiefly recruited, and earnest labourers arise to carry on the work of God. Thus we can understand why our Lord, at the very beginning of His ministry, honoured this estate; and why His apostles so strenuously opposed erring teachers who contemned and depreciated it.
II. Again, marriage is the foundation of the family as a school for the training and development of the individual—
1. It is in this school that, cared for and surrounded by the ministries of love, the individuals of the race have their powers and gifts brought into fullest and healthiest exercise, and where they are best fitted to face the battle of life. It is a truism that a careful training in the bosom of a good family is really the best equipment for life.
2. There, also, woman finds her true sphere.—She is not fitted for buffeting with adverse forces without. Her true sphere is the care of the household and family, in the exercise of those domestic virtues, graces, and gifts in which true womanhood finds its glory. Where marriage is despised, or where polygamy or other aberrations prevail, woman is degraded from her true position as a helpmeet to man to that of a mere chattel or toy; and with her society as a whole becomes morally degraded also. Witness the condition of Mohammedan and heathen countries. But here Christ, as we should expect, honours and makes part of His gospel this divine institution in which, at the first, woman was recognised as the divinely appointed helpmeet and companion of man. And it is under His dominion, where His gospel is purely preached, that woman has been raised to a lofty and noble position, because the divine rule, which after the fall sin had desecrated, was by Him reinstated and confirmed.
3. In the married state and in the family the highest qualities in human nature are evoked and educated.—Selfishness dies. Men are here pledged to labour and care not for themselves alone, but for others bound to them by ties of deepest affection. In this sphere is learned the nobility of self-sacrifice in the service of others, the beauty of self-denial, the generous sympathy that leads to mutual burden-bearing, to sorrowing with and soothing the sorrows of others, to rejoicing with them in their joy.
4. And in all this a noble example is set before the children of the family, who, trained under such guidance, and constrained by such example, grow up in Christlikeness, and become blessings to the world.
III. How alone marriage may become truly a blessing.—It is true there are trials and difficulties incident to this estate, as there are to every condition of our imperfect human life. There may be differences of character, leading to want of mutual forbearance, to impatience, and so forth. There are cases where habits develop in one or both partners which lead to unhappiness, if not worse. And there are those trials, hard to bear, where affairs are unprosperous, and the children of the home are ill provided for; and yet again, when children become ungrateful or prodigal. These and many another trial may embitter and destroy family life. But many trials may be mitigated—nay, many may be averted—if those entering on the married state would imitate the village folk of Cana, and invite Jesus to their marriage. Let such not only consult Him as to the choice of a partner in life, but ask Him to be with them in the home, and
1. Through His grace to keep alive in their hearts not only mutual affection, but also that mutual respect and regard which ought to dominate family life, and without which it will be degraded.
2. Let them take Him into counsel in the ordering of their home—daily at the family altar, in the reading of His word, in the training of the children, in the occupations and recreations of life. And
3. Let them ask ever His blessing and wait on Him for the providing of such gifts as He sees they need, both temporal and spiritual. In short, let them ask Jesus to be the chief and honoured guest at their marriage feast, the chief friend and counsellor in the home, and then no difficulties or trials will mar its happiness, and He will provide for them richly, fully, freely, as He did for those at Cana of Galilee, where He first manifested forth His glory.
Joh_2:2. Jesus the guest most to be desired.—Life may be likened to a banquet—a rich and varied feast. Even to those who are virtuously and honestly poor this will be so. The whole universe brings to them, as to others, a feast of good things. To eye and ear it offers its rich stores of beauty. For taste and feeling it provides unnumbered dainties. To some men these may be given in greater profusion and variety; yet his plain fare may be more sweet to the toil-worn labourer, than the richest banquet to the man of wealth—and indolence! The simple joys and tender affections of the humble home shall be sweeter and truer foretastes of the better home, than all the pleasures wealth can bring to the jaded roué. The feast of life is spread for all men, and the way in which it can be made a feast of happiness from beginning to end is to invite Jesus to be our chief guest (Rev_3:20).
I. His presence will consecrate all life’s joy.—Pleasures in life can never be real and lasting—true joy will never bless—unless we seek them according to God’s will and in His way. [This idea may be specially applied here with reference to domestic bliss.] It is the presence of sin that mars and vitiates the enjoyment of the bounteous provision God has made for men. Only let men receive and use the divine gifts as the Giver intended, and how pleasant does life become—a true foretaste of the higher and better life yet to be revealed. And how shall men learn to do this? By taking Christ into their lives—by making Him the chief and honoured guest—especially on setting up the home. Let His Spirit guide and direct us, and life will become a perpetual feast, filled with the richest and purest happiness.
II. When He is present He will bring back joy that has fled.—To mortal man much of sorrow comes into the happiest life. The sun of joy is overclouded. The wine of life gives out. Possessions pass away—affection weeps at countless graves—health and energy fail. The feast of life seems to be at an end. But just as the Redeemer turned the water into wine at Cana, and astonished the ruler of the feast with a richer, fuller provision than he had before been able to present to the guests, so does Jesus still come to His people, giving them something nobler and better than that which they have lost. To this truth the experience of all the Christian ages testifies. He can turn the night of weeping into the morning of joy. And when earth’s pleasures depart, when His people are reduced to the simplest and humblest condition, He can glorify it by His presence—can still turn the water of life into wine, its simplest elements into sources of truest joy.
III. When we invite Him to be our guest at life’s banquet, He will provide for the future also, as well as for the present. This He did at Cana. Not only was “the large surplus beyond the present need intended to be a visible and abiding proof and record of this mighty work of Christ” (Chr. Wordsworth); it was also intended to be a provision for the future needs of the household of the married pair. It would continually remind them of His kindness, His bounty, as well as of His wondrous power. This was in the days of His humiliation. But now every blessing we receive should remind us that He has been exalted to give gifts to men, and that every blessing He bestows is a pledge of His continued lovingkindness, for He is “the same yesterday, to-day, and for ever.” When we take Him to be our guest, He “crowneth us with lovingkindness and tender mercies” (Psalms 103.), “so that we may rejoice and be glad all our days” (Psa_90:14-15).
Joh_2:11. The Lord manifests His glory.—Only in part could Jesus show forth His glory to His people on earth. The fuller revelation is not here and now, as Jesus shows in His prayer before Gethsemane (Joh_17:24). So there were but partial glimpses given on earth of that glory which He had with the Father before the world was. But wherever it appears it shines conspicuous, and all else passes from view, so that we behold “Jesus only” (Mat_17:8). So in this scene at Cana, interesting and noteworthy as the other persons are, they and their actions all contribute to direct attention to the central figure, and cause to shine out more clearly and vividly the inner glory of the Saviour. This was manifested—
I. In His divine condescension.—
1. He and His disciples were invited to a marriage and marriage feast, in a humble village near Nazareth, by people who, although in comfortable circumstances, were not by any means possessed of overflowing wealth apparently. And He did not refuse. We must remember, however, that this was He of whom the great truths in the preceding chapter were written—the eternal Word, the Life and Light of men, to whom the Baptist had borne witness, saying, “Behold the Lamb of God,” etc. Upon Him the eternal Spirit had descended in visible form; and He Himself had said to Nathanael, one of the disciples accompanying Him, and that only three days gone, “Verily, verily, I say unto you, Hereafter ye shall see heaven open,” etc. (Joh_1:51). This was the exalted Being who condescended to sit down at the humble marriage feast at Cana.
2. And though now exalted in the heavens He is still the same. He comes to humble hearts, opened to receive Him. There is no home, however mean and lowly, where He will not dwell. There is no relationship of life that He will not aid us to sanctify. There is no lawful condition in our earthly lot into which He will refuse to come. And when He does come—when we do open our hearts to Him—He will come blessing-laden. For notice—
II. His providing love and care.—
1. Jesus and His disciples were perhaps invited to the wedding after the master of the feast had made provision for the expected guests. By-and-by the wine gave out; and there seems to have been no means of quickly procuring more. Cana was probably a small hamlet, hours distant from the towns and larger villages where supplies of wine could be had. Mary, who seems to have been on intimate terms with the hosts, desiring to save them the shame of confessing that the wine provided had run short, turned in her perplexity to her Son, feeling certain that He would find a way out of the difficulty. And this He did, although it was not precisely her way. Yet He did not turn aside from her desire, but provided richly that which was lacking at the feast.
2. So does He come with blessing into our needy lives. But not always does He give as we would desire. Oftentimes we ask amiss (Jas_4:3). Yet if we are His, and earnestly desire good from Him—have truly some need that requires to be supplied—He will not deny us, but in His own time and way will fill up our wants out of His divine, overflowing fulness.
III. So too in the exercise of His divine power He shows forth His glory.
1. It was the same creative might which manifested itself at Cana as that of which chap. Joh_1:3 tells: “All things were made by Him; and without Him was not anything made that was made.” “All things by Him consist” (Col_1:17). It was by an act of almighty power that Jesus turned the water into wino at Cana. He who called forth order and beauty from chaos at the beginning, shows here the same almighty power in His ability to use those elements and combine them for His own purposes.
2. In this miracle He also showed forth His power of providing for His people. In a country where the vine was a staple product, and where the natural wine of the country was in daily (moderate) use, Jesus exercised His divine creative power in supplying for the wedded pair, to whose marriage feast He had been invited, provision for their daily wants for a long time to come.
3. This miracle is a parable of Christ’s continual activity in His Church. When His people are in straits He is ever able and ready to help them. When they have brought Him into their lives, then they need not fear. Difficulties will yield, stumbling-blocks will be removed, necessities will be met, often richly and far beyond men’s deserving. And this is all natural when it is remembered who it was that in Cana thus manifested His glory. “He is King of kings and Lord of lords.” And shall the children, the subjects of such a King, be ever left irrevocably in straits and difficulties? “The young lions do lack,” etc. (Psa_34:10). And thus day by day in His Church and to His people “He shows forth His glory.”
IV. Yet again our Lord manifested forth His glory at Cana in the manner in which He leads His own to purer, higher faith.—
1. This is seen in the case of Mary. Probably some desire for personal honour mingled with the wish that Jesus would show forth the power that was in Him. Probably, too, she thought of some striking public manifestation of His power, in view of all the assembled guests, etc. Her faith in Jesus was genuine but faulty. Perhaps we here find an echo, though faint, of that desire for “a sign” so often expressed by the people (Joh_7:3-4, etc.). But Jesus shows Mary that we must implicitly trust Him in His works and ways. And it was to the now unqualified faith expressed in the words, “Whatsoever He saith unto you, do it,” that the answer was returned.
2. Christ’s working, as well as His teaching, was wisely ordered to lead men to faith. His miracles were not merely stupendous works of divine power, which would simply overawe men, and lead for the most part to the submission of fear, not to the trust of love: His miracles were all works of love and mercy; so that, whilst they certainly led open and prepared hearts to recognise Him for what He was, they did not awe men into submission and confession (Joh_10:25-26). It was in the hearts attracted to Him by love that these “signs” had their due effect in leading to stronger faith. And so He still works among men. He could by manifestations of His power awe men into at least outward submission. But such glory and such submission He does not desire. He desires that men should freely believe and love. Therefore He spiritually enlightens them, purifies their faith through the knowledge of Himself, His love, mercy, etc., and thus manifests forth His glory evermore.
HOMILETIC NOTES
Joh_2:1. The true foundation of marriage.—
1. It is not beauty, nor is it high station.
2. Riches is not the foundation on which it can be securely built.
3. It stands firm alone on virtue and the fear of God.
Joh_2:2. The secret of uninterrupted union in marriage.—When married people who had disagreed came to Philip Melanchthon and accused each other, he asked whether they had begun their married life with prayer. If the answer given was, as in most cases, “No,” then he said: “Do you then wonder that this has occurred? You have not asked God to bless your married life; and so happiness is far from you. Repent then of your wrong-doing, and it may be that the Lord will be gracious unto you, and bind your hearts together in unity.”
Joh_2:2. A rule of social fellowship.—
1. As Christ came to the feast, so must His servants come—not only in order that they may have material food, but chiefly that they may feed the guests spiritually with godly conversation.
2. Nor is it seemly that they should remain late into the night, and bring on themselves the condemnation of those who “continue until night, till wine inflame them” (Isa_5:11). Go late; leave early—that is the best rule.
Joh_2:2. We invite Christ to the wedding, when we hallow it with prayer and godly conversation.
Joh_2:3. Earthly need and heavenly blessing.—
1. Those who imagine that where Christ is there must always be a superabundance of earthly blessings are mistaken. Want is oftentimes good fare for God’s people, and leads them closer to Him.
2. The heavenly Father sometimes withdraws temporal gifts from His children so that they may thirst more for the eternal.
3. Those who would avoid the cross will not invite Christ to dwell with them; for where He comes the cross closely follows Him.
Joh_2:4. God’s hour strikes when man’s hour ends.—
1. Christ speaks here not so much as the Son of Mary as the Son of God, who was about to perform a good work.
2. He spoke to His mother thus, not slighting her, but in order to show that her maternal authority did not extend to matters pertaining to His office. His own authority was in this supreme.
3. God permits no limit to be prescribed as to what, when, and how He should work; for He knows best Himself.
4. If you would receive blessing, learn to pray and wait.
5. If the Saviour determines that His hour shall not come sooner than at death, then be content if all shall be eternally well with you.
6. God has His horas et moras (days [hours] and delays). When His hour strikes in heaven help is at hand.
Joh_2:5. The bitter of life made sweet.—As the bees extract honey from the bitterest flowers, so we may also draw consolation from an answer from God which seems to us austere.
Joh_2:7. “Fill the waterpots,” etc.—
1. He who would enjoy the rose must hazard the thorns, and he who would receive the divine blessing must labour.
2. If we do what we ought to do God will grant us what we desire.
3. Without labour we cannot expect to receive God’s gifts. The divine blessing, it is true, may come in sleep, but not through sleep.
Joh_2:10. God gives not as the world gives.—
1. The world gives its best to be enjoyed at the beginning, and at the last its dregs. The sweet is set forth at the beginning, the bitter at the end. Worldly pleasure ends in pain.
2. In the kingdom of Christ it is otherwise. He gives the bitter first, the sweet last; He makes sorrowful ere He causes joy; He kills ere He makes alive.
3. Many people are like the master of the feast. They taste somewhat of the working of Christ in the lives of His people; but Jesus remains unknown to them—they know it not as His work. But those who have drawn the water, those who labour and are heavy laden, will know whence has come the quickening wine. Do not refuse then to fill your six waterpots with water. The hour will come when the word of power shall he uttered—“Now!”—and you shall draw out wine.—Weigel, etc.
Joh_2:11. Christ’s first sign.—
1. St. John points out the fact that Jesus began His signs in Cana in order to assert emphatically that this “sign” was a real moment in the revelation of the Lord and in the faith of His disciples. “The first miracle of the Lord,” says Theremin, “is the type of the continuous miracle which Christ has accomplished, and which He will continue to perform until the end of time, whilst He glorifies men, and transforms their nature and conditions, elevates them, and raises them to a higher existence. The first miracle of the Lord will also be His last. It is done as He speaks: ‘Old things pass away, behold they are become new.’ Like the heavens and the earth, so will the soul be renewed, henceforth to sin no more, then prepared to taste in endless measure the bliss so long desired. Then will the Lord sit among His people in the kingdom of His Father, and pour forth for them the wine of a pure supernal joy, which no interruption shall disturb, and no regret shall embitter. They will be satisfied with the fatness of His house, and filled with joy as from an overflowing stream.”
2. Jesus revealed His glory (τὴν δόξαν αὐτοῦ) in this miracle, for it displayed to the finite human mind that absolute power with which the Father’s love had clothed the Son (Joh_3:35). Whilst in the miraculous aid He gave at Cana, meeting the wants of His own people, and showing them the wishes of His love, He was revealed as the only begotten of the Father (full of grace and truth, full of divine love), in whom the righteous and holy nature of God is perfectly displayed. Jesus manifested forth His glory in Cana, for as the Father wrought in Him, so He Himself wrought (Joh_5:17; Joh_5:26). That distinguished Jesus from His messengers who did wonderful works before He came. In their works men saw the glory of Jehovah, not their own glory. The works of Jesus, however, show forth His own glory, since they are witnesses of His dignity as the Son. The consequence of this miracle was that His disciples believed on Him. They were already disciples of the Lord; the words of Jesus had led them to faith, but the miracles of Jesus confirmed and strengthened them in their belief. Their faith hitherto was but the first link of the chain binding them to Christ; through the manifestation of His glory they were more confirmed in their union with and devotion to the Lord.
3. The end of Christ’s miracles is to strengthen faith. We do not learn that the other wedding guests were brought to faith by this miracle. The first condition of faith is just that testimony in word that will be received by men. God reveals Himself, not on His own account, but for our sakes; therefore the miraculous asks, if it would effect anything, the moral condition in men of an already existing faith, by which they may become receptive of the testimony of divine Omnipotence. This receptivity was wanting in the case of the other wedding guests, and therefore the miracle would effect only an outward astonishment from which their souls would derive no fruit. We close with a sentence from Petri: “There is but One who is glorious, and this One manifests forth His glory so that we may be partakers of it, whilst through faith we make it our own. Of all of us it ought to be said, His disciples believed on Him.”—J. L. Sommer.
Joh_2:11. The nature of miracles.—It may be well here to say something regarding the miraculous as it comes before us in the gospel history. There is a tendency in the present time to assume that the external evidences of Christianity, miracles and prophecy, have had their day; and that now the weight of proof of our faith must be put on the internal evidences, i.e. the heavenly morality of the gospel, the beauty of Christ’s moral character, etc. The miracles of Holy Writ are by some indeed considered to be stumbling-blocks rather than aids to faith. Yet, the question comes to be, where do we find this internal evidence which is so strongly relied upon? Is it not in the gospel history, and indeed, to a large extent, in connection with the miraculous and supernatural—to so great an extent indeed that if these were eliminated from the narrative little would remain? Many of the finest traits of Christ’s character, and much of the divineness of His teaching, are mixed up and interwoven with the miraculous. It is an integrant part of the gospel narratives, and with it they stand or fall. In the light of our Lord’s own declarations also, and the testimony of His disciples, we are bound if we accept these to admit His claim to more than human power. Indeed to deny these claims is tantamount to denying His unique divine Sonship, which is so strongly and clearly affirmed, especially in the first chapter of this Gospel. But in saying this it is not assumed that the miracles of Christ are the only proofs of His divine authority; but that in connection with the other proofs of it they combine to demonstrate it. The evidences of gospel truth are cumulative. They gather strength and force from their combination; and taken together seem to many to be irresistible. Suppose no miracles had been wrought by Christ—no sign given that He was the eternal Word who was “in the beginning with God, by whom also He made the worlds”—then it would have been said, Why claim a divine origin for a system that can easily be explained historically? But those inherent accompaniments of the introduction of Christianity stand historically on the same ground as the whole gospel history; and the proofs of its authenticity have never been overthrown. That miracles are not known in our own experience is, therefore, no reason why we should not believe that they were wrought, for we believe many things on the testimony of history which do not come within the range of our experience. The materialist objection is also weak. There can be no miracles, we are told, for they imply an infringement of the laws of nature, of the universal order God has established. These laws are fixed and regular, unvarying and undeviating. The objection assumes too much: it assumes that the objectors are omniscient—not only conversant with all the laws of the material universe, but also with the relation of the universe to the Power which is behind and above all. Then it must not be assumed that believers in revelation consider that miracles are violations of the laws of nature. That is not an assumption they, nor any one, can be entitled to make. In Scripture miracles are never so described. No passage asserts that any law of the universe is broken by the miraculous. Miracles are described by terms which do not imply any such idea. They are wonders (τέρατα) in view of common experience; they are signs (σημεῖα) as evidences of divine working and purpose; and they are powers (δυνάμεις). That is how they appeared to men who witnessed them and were inspired to write about them. No hint is given that these writers supposed them to be violations of God’s laws of creation. Objectors forget that the creation is itself the all-including miracle. Therefore, as Augustine says, “How can that which is done by the will of God be against nature?” The laws of nature, even as we know them, act and interact on each other. But whilst the laws of inorganic nature seem to act undeviatingly in given directions, organic living nature, whilst in part influenced by them, brings into connection with them a power that is above them, which can use them for its own purposes and ends. Man, with reason as his guiding light, can bend many of these forces to his purposes. He can use, e.g., the electric and magnetic forces—make the form of motion we call heat expand water into steam, etc.—can use the forces of gravitation to forward his ends. Nothing, also, is more wonderful in this age than the advance of medical science, its beneficent discoveries, etc. If, then, man has such power over the forces of nature, may not the Author of Nature use them for His benign purposes—quickening if He will the processes of nature—touching if He will the spring of disease, and bidding health return—yes, even with directing power and wisdom bringing the laws of life to bear on the destructive forces of death, and bidding the vital spark He gave at first return again to its tenement of clay? In the light of His creative energy who shall say, “Impossible!” We see His ordinary working, but, as Job says, “The thunder of His power,” etc. (Job_26:14). Now it was necessary for the Word made flesh not only to show His divine Sonship by His heavenly teaching, but by His power over the works of His own hands (chap. Joh_1:3). Miracles were one of the channels by which His spiritual power and divine life touched savingly our perishing race. He was to be the centre of a new creation, in which the creature subject to vanity should be redeemed, and in which the whole creation which groans and travails in pain (Rom_8:19) should have rest. Christ’s miracles testify to His power to accomplish this. So we find that not only was this power seen in His ability to quicken the processes of nature, but to rebuke disease and give life to the dead. And all these mighty acts were done in implicit oneness of will and purpose with the Father. Thus we feel that in view of what He is proclaimed to be in the prologue of this Gospel, and in the fact that He was “proclaimed with power to be the Son of God, according to the spirit of holiness, by the resurrection of the dead” (Rom_1:4), it must be seen that in His life miracles are not only not contradictory, but are really the equivalent of His person and work. Still it must be remembered that, as evidences of the gospel, miracles do not occupy the first place. Coleridge well says: “
1. The consistency of Christianity with right reason I consider as the outer court of the temple.…
2. The miracles, with and through which the religion was first revealed and attested, I regard as the steps, the vestibule, and the portal of the temple.
3. The sense, the inward feeling, in the soul of each believer, of its exceeding durableness, the experience that he needs something, joined with the strong foretokening that the redemption and the grace propounded to us in Christ are what he needs—this I hold to be the true foundation of the spiritual edifice” (Biographia Literaria).
Joh_2:11. The source of miracle.—Christ is the miraculous in the centre of nature: out of its relation to Him, even nature is miraculous; but in relation to Him, even miracle is natural. The Christian gospel miracle must always find its “natural” explanation in the miracle of the life of Christ. Christ Himself exhibits the completed mediation between the unconditioned omnipotence of God and finite conditioned nature—therefore the mediation of miracles. The possibility of miracles is correctly proved in a twofold way: either by an appeal to the divine omnipotence, or to the idea of an accelerated natural process. On the one hand, it is argued, with God nothing is impossible; on the other, God changes every year water into wine, only by a slower process than at Cana. When, therefore, miracle is described as an act of God’s omnipotence, we have named its deepest ground, its possibility; but its actual occurrence is not thereby explained. It is not even explained by representing that the will of the performer of the miracle has become one with the will of God. For our will may become one with the will of God even in the most profound resignation. But in the performance of a miracle, not only does man become one with God in the depths of the divine will in general, but God also becomes one with man in the special act in which man performs the miraculous, with supernatural power derived from God. When, therefore, we are confronted by omnipotence, by the will of the Almighty, and consequently are deeply moved by the infinite great probability of the miracle, the question still returns, Will God perform a miracle which positively encroaches on miraculous nature? On the other hand, a miracle can as little be regarded as a mere extraordinary operation of the performer upon nature, when we speak of an acceleration of nature. There can be no question, indeed, that as, on the one hand, a miracle is rooted in the omnipotence of God, so, on the other hand, it celebrates its appearance in the accelerated process of nature. If, therefore, we turn to this conception of the accelerated process of nature, we certainly find that nature in its processes performs pure miracles—that it changes water into wine, wine into blood, blood into milk; and this fact shows us how plainly the miracles of the kingdom of God are reflected in similar natural phenomena. These thousandfold similarities give us, therefore, again a lively impression of the near possibility of miracles. We think that such a process of nature needs only to be in some degree accelerated, and a miracle will be the result. But if it should come to this phenomenon of an accelerated process of nature, we must have at any rate the principle of the process, its germ. All processes of nature arise from principles, which in their ultimate grounds must be regarded as the thoughts and operations of God. If now every common process of nature presupposes a principle, much more must such a one exist for an accelerated process: for a miracle of healing, a decisive healing power; for the change of water into wine, the factor of the formation of wine, “the vine with its branches.” Accordingly the idea of an accelerated process of nature, strictly considered, exhibits only the course of a miracle when it is already decided in principle, just as the appeal to the omnipotence of God exhibits only the general power of the miracle, without deciding that the miracle shall actually take place.—J. P. Lange, “Life of Christ.”
ILLUSTRATIONS
Joh_2:1-2. Marriage honoured in Christ’s kingdom on earth.—The heavens had now been opened over the Son of man and His brethren. The heavenly stairway on which the angels of God ascended and descended remains eternally fixed for all who have a Nathanael’s vision. To-day, three days after Nathanael’s spiritual marriage day, the heavenly ladder was set up at the wedding in Cana. In paradise truly it stood at the beginning when the eternal Word instituted the holy estate of marriage. Afterwards, however, sin manifoldly desecrated this divine law, grieved the blessed angels, who are the guests of pious married people, and overturned the heavenly ladder. Therefore the Saviour comes now to a marriage accompanied by the blessed angels, in order to irradiate and adore the estate of marriage by the revelation of His glory. Our fathers delighted especially to make use of this incident to the advantage and honour of the married state. Thus Spangenberg, in his Mirror of Marriage, says that the Lord Jesus at the beginning of His ministry wished to proclaim Himself to be the Saviour of the estate of matrimony, “which is the first and most ancient estate, and which His Father had ordained in paradise, but which afterward was so sorrowfully marred by the devil’s lies that He required again to restore it. Thus He accepted and honoured it, especially since this estate is of universalimportance, and that these other two orders, the ministry and magistracy, depend upon it. Because, therefore, the estate of matrimony thus stands first, our Lord Christ wrought His first miracle to honour it.… Who then will not look with favour on the married state, since the son of God has honoured it so greatly, and set such a beautiful golden crown on its head in working His first miracle on its behalf?”—Translated from Besser.
Joh_2:1-2. A marriage on which Christ’s blessing rests is an eternal union.—“O happy house where Thou art received, Thou blessed friend of men, Lord Jesus Christ, where among all the guests present Thou art the most honoured and beloved!” How many are joined together, the “matchmaker” being monetary considerations, sense intoxication, vanity, or levity! The counsel of parents is often never desired even. A mistake in the choice of a calling is a most serious misfortune; not less great a misfortune is it to make a mistake in the choice of a partner for life. To some, indeed, marriage is merely a bargain: the entry of their names in the legal register is considered sufficient; they think nothing about the religious order. To others marriage is a solemn, preconcerted, reciprocal lie. To others it seems a prison-house from which there is no escape. In the case of those who regard it in such lights, the first pages of the family chronicle do not mention that “Jesus was bidden to the wedding.” Even the sense of the beautiful, the æsthetic, will not suffice as a true wedding bond. A fine taste is not a pure heart. The wedded pair may anxiously concern themselves as to whether the pictures in their rooms are properly hung or not, and so forth; but do they also ask themselves whether their wills are in accordance with God’s will? Do they not consider that Jesus would willingly come to-day also, if in betrothals and weddings His counsel were asked, and He were invited to be present? Would He not cause marriage, from being merely a being beside each other, to become a union with each other for time and for eternity? Would He not build up the homes of our native land in simplicity, faithfulness, chastity, and patriotism? O King of glory, Head of Thy Church, Giver of the Holy Ghost, build up what threatens to fall in ruins, fill the hearts of the people with an invincible reverence for the sanctity of marriage, inscribe even on the wedding ring the truth that love “believeth all things, hopeth all things, endureth all things,” and “manifest forth Thy glory.”—Translated from Dr. R. Kögel.
Joh_2:2. The hallowing of common life.—It is not without meaning that Jesus began His work by sanctioning and hallowing common, and especially family, life. What a contrast there is between the simple gladness of the rustic wedding and the temptation in the wilderness, from which Jesus had just come! What a contrast between the sublime heights of the prologue and this opening scene of the ministry! What a contrast between the rigid, ascetic forerunner and this Son of man! How unlike the anticipations of the disciples, who would be all tingling with expectation of the first exhibition of His Messiahship! Surely the fact that His first act was to hallow marriage and family life has opened a fountain of sacred blessing. So He breaks down that wicked division of life into sacred and secular which has damaged both parts so much. So He teaches that the sphere of religion is this world, not only another. So He claims as the subjects of His sanctifying power every relation of manhood. So He says at the beginning of His career: I am a man, and nothing that belongs to manhood do I reckon foreign to Myself. Where He has trod is hallowed ground. The participation of the prince in the festivities of his people dignifies these. Our King has sat at a wedding feast, and the memory of His presence there adds a new sacredness to the sacredest and a new sweetness to the sweetest of human ties. The consecration of His presence, like some pungent and perennial perfume, lingers yet in the else scentless air of daily life. “Sanctity” is not “singularity.” We need not withdraw from any region of activity or interest for affection or intellect, in order to develop the whitest saintliness. Christ’s saints are to be “in the world, not of it,” like their Master, who went from the wilderness and its fearful conflicts to begin His work amid the homely rejoicings of a village wedding.—Dr. A. Maclaren.
Joh_2:5. A word enough.—Speak but a word, mighty Saviour, and I shall be helped. My soul is cast down; yet speak but a word, and I shall be relieved. Care and unrest disturb my heart; yet speak but a word, and my heart shall be at peace. The wine of joy, of trust in Thee, is lacking in me, and I can only shed streams of water in tears; yet speak but a word, and pitchers full of comfort and refreshment will be given to me. My heart is still hard as a stone; yet speak but a word, and it shall become tender and shall melt. I have now none of the grace of prayerfulness, and feel myself like a dumb man who cannot utter a word; yet speak but a word, and the bonds of my tongue will be unloosed, so that I shall be able to cry “Abba, Father.” So too in regard to temporal wants. I and my wife and children have not bread, have not the things needful for this life; yet speak but a word, and the windows of heaven shall open, and Thy blessings descend. For Thou art able to do this: Thou hast the power. It will cost Thee nothing but a word, a sign, a movement of Thine almighty will. Thus is the omnipotence of Jesus a stoop on which faith may lean.—Luther.
Joh_2:9-10. The best at last.—The ruler’s half-jesting speech compliments the bridegroom’s cellar at the expense of his prudence, and in its intention is simply a suggestion that he is wasting his best wine in producing it when palates are less sensitive than at the beginning of the entertainment. But it suggests a higher thought. Christ keeps His best till last, whereas the world gives its best first; and when palates are dulled and appetite diminished, “then that which is worse.” How tragically true that is! In many lives the early days of hope and vigour, when all was fresh and wondrous, contrast miserably with the dreary close, when habit and failing strength have taken the edge off all delights of sense, and memory like a lengthening chain is dragged along, and with memory regrets and remorse. In the weariness and monotony of toilsome middle life, and in the deepening shadows of advanced and solitary old age, worldly men have to drink the dregs of the once foaming cup, which “at the last biteth like a serpent.” But Jesus keeps the best for the end. No time can cloy His gifts, but advancing years make them more precious and necessary. In His service “better is the end of a thing than the beginning thereof”; and when life is over here, and we pass into the heavens, this word of the ruler at the humble feast will serve to express our thankful surprise at finding all so much better than our highest hopes and sweetest experiences: “Thou hast kept the good wine until now.”
“The best is yet to be,
The last of life, for which the first was planned.”—Dr. A. Maclaren.
Joh_2:10. The marriage feast.—One circumstance in connection with this marriage feast is worthy of special attention. Such festivities in the East lasted from a day or two to a whole week. Perhaps the feast had lasted a day or more when Jesus and His disciples arrived; and as they were probably unexpected guests, and the entertainers in humble circumstances, if not poor, the supply of wine ran short. Jesus, by a miracle of power and benevolence, supplied this lack. Now in reference to this it may be remarked,
(1) as Luther says, that we are not to allow that “carnally minded men can find in this passage an excuse for revelry, drunkenness, and luxuriousness at wedding feasts.” We cannot imagine the Lord Jesus being present at a feast characterised by drunken revelry.
(2. On the other hand, we must also remember that Jesus Christ whilst on earth was no ascetic. He did nothing to encourage a common idea that religious people must be ascetics—indeed, by His example He showed the error of such an idea. And there was nothing inconsistent in His supplying wine miraculously for the guests at the feast. It is doubtful whether the argument can be sustained, that the wine produced by the miracle was unfermented, although it is impossible to dogmatise on the point. This must be said, however, that in a wine-producing country like Palestine there was, and is, little or no drunkenness among the natives. And the true basis of temperance or abstinence from intoxicants is that laid down by the apostle in his Epistle to the Corinthians: “Wherefore if meat make my brother to offend [or stumble], I will eat no flesh while the world standeth, lest I make my brother to stumble” (1Co_8:13; Rom_14:21). Such is the Christian rule to which we in this country should take heed.
Joh_2:11. All miracles are included in the Incarnation.—Should not the tree of life of the new æon be able to bear this crown without breaking down, and put forth the flowers which adorn it from its own internal vital power? Let it not be forgotten how high the tree rises toward heaven, how deep and wide its roots spread through the life of all humanity. When a young alpine stream, under the impulse of its great destiny, hastens down into the wide world, it shows signs of the region of its origin; waterfalls and passages forced through rocks testify of the original freshness of its power. But when Christianity rushes down from the heavenly heights of the God-man into the low-lying tracts of a human world (nature-enthralled and sunk in misery), and in its first irruption carries away with it the great stone of the sepulchre, here, as in the alpine scenery, the second miracle is not greater than the first; rather is it purely natural in relation to the first.—J. P. Lange.
Joh_2:11. The motive of Christ’s miracles.—What then was the motive of Christ’s miracles? He was, as these first disciples owned Him, the King of God’s kingdom among men. He was the ideal Man, the new Adam, the true Source of human goodness, health, and power. He came to do us good, and the Spirit of God filled His human nature to its utmost capacity, that it might do all that man can do. Having these powers, He could not but use them for men. Having power to heal, He could not but heal, irrespective of the result which the miracle might have on the faith of those who saw it; nay, He could not but heal, though He straightly charged the healed person to let no man know what had been done. His miracles were His kingly acts, by which He suggested what man’s true life in God’s kingdom should be and will be. They were the utterance of what was in Him, the manifestation of His glory, the glory of One who came to utter the Father’s heart to His strayed children. They expressed good-will to men; and to the spiritual eye of St. John they became “signs” of spiritual wonders, symbols and pledges of those greater works and eternal blessings which Jesus came to bestow. The miracles revealed the divine compassion, the grace and helpfulness that were in Christ, and led men to trust Him for all their needs. We must, therefore, beware of falling into the error that lies at the other extreme. We must neither, on the one hand, suppose that Christ’s miracles were wrought solely for the purpose of establishing His claim to be God’s viceroy on earth; nor, on the other hand, are we to suppose that the marvels of beneficence by which He was known did nothing to prove His claim or promote His kingdom. The poet writes because he is a poet, and not to convince the world that he is a poet; yet by writing he does convince the world. The benevolent man acts just as Christ did when He seemed to lay His finger on His lips and warned the healed person to make no mention of this kind act to any one; and therefore all who do discover His actions know that He is really charitable. The act that a man does in order that he may be recognised as a good and benevolent person exhibits his love of recognition much more strikingly than his benevolence; and it is because the miracles of Christ were wrought from the purest and most self-denying compassion that ever explored and bound up the wounds of men that we acknowledge Him as incontestably our King.—Dr. Marcus Dods.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Joh 2:1-12. “On the third day there was a…
CHAPTER 8
THE MARRIAGE AT CANA 0F GALILEE
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Joh 2:1-12. “On the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there.” This marriage was the third day after His departure from Bethany, the scene of John’s baptism, that He may return to Nazareth, His home, accompanied by these four disciples — i.e., John, Andrew, Peter, and Philip. Cana is about five miles east of Nazareth. At present it is said to contain one thousand inhabitants. A Latin monastery occupies the site of the house of the groom, and a convent that of the bride, who were united in matrimony on the occasion here mentioned. We visited the spring from which they say the water was carried which Jesus turned into wine. This is more than likely, as it is the only one in the city, all depending on it for water.
“Jesus and His disciples were invited to the wedding. And the wine failing, the mother of Jesus says to Him, They have no wine. Jesus says to her, What is that to Me and to thee, O woman? for My hour has not yet come.” Here we see that Jesus does not on this occasion recognize the motherhood of Mary; but He uses a word which, in the East, denotes great respect.
The truth of the matter is, Jesus is the common Savior of the whole world, and the time had come when that fact was to be recognized, His family relation no longer separating Him from the human race in its universal integrity. Hence He was no longer to be regarded as the Son of Joseph and Mary, but as the “Son of man” — i.e., the Son of the whole human race, and the common Savior of the whole world. “And His mother says to the servants, Whatsoever He may say to you, this do,” thus illustrating the fact that she had a Divine inkling that something wonderful was coming.
“And there were six stone waterpots sitting by, according to the purification of the Jews, containing about two or three firkins.” We constantly see the women walking to and from the fountain, carrying on their heads these great earthen vessels, filled with water, wine, or some other fluid. They exhibit great dexterity, walking about with them sitting on their heads unsupported by hand. These six vessels would contain an enormous quantity of water, which was a guarantee against counterfeit; i.e., if the quantity had been very small, legerdemain might have been brought to bear in playing off a delusion. But with so great a quantity, it was impossible for a stratagem to have been manipulated. “Jesus says to them, Fill the vessels with water. And they filled them unto the brim; and He says to them, Now draw out, and carry it to the master of ceremonies; and they brought it to him. And when the master of ceremonies tasted the water which had been made wine, and did not know whence it is, but the servants who had drawn the water knew, the master of ceremonies calls the groom, and says to him, Every man first sets forth the good wine, and when they may have drunken it, then the inferior; but you have reserved the good wine until now.” There was no possible room for any fraud in this miracle, as the whole crowd saw the water brought; and the same waiters who carried it from the fountain, immediately drew out the very same water and found it to be wine, the wedding boss witnessing to the fact. In this great and indubitable miracle, we have a magnificent illustration of regeneration and sanctification: the water uniformly symbolizing life, and the wine the Holy Ghost. When chemistry was unknown and alcohol accidentally discovered, they thought the change was due to spiritual influence, and consequently designated the alcoholized beverages as spirits. In the regenerated experience, we receive the water of life, and in sanctification, the new wine of the kingdom. In this illustrative miracle the Savior really teaches us how to get sanctified. Let regenerated people make the complete consecration, and then turn over their experiences to the Omnipotent Sanctifier, implicitly trusting Him to give them their sanctified experience. Then follows testimony, in which the seeker dares, with his eye of faith on the infallible promises, to testify to the experience, the leader of the meeting — symbolized by the chief ruler in this wedding festival — being the judge as to the genuineness of the experience. This problem is very beautiful, and if you will test it, will furnish its own solution in your happy experience of entire sanctification. All that these servants knew about it was the simple fact that they had put the water in the vessels. Now when wine is called for, they draw it out, and bring it to the master of ceremonies, having nothing to do with the wonderful change from water to wine, Jesus having effected the paradoxical transition. So you can not cleanse your own heart; but trusting the Omnipotent Jesus to do it, perfecting your faith by your testimony, you can rise and witness to the fact, the Omnipotent Sanctifier, pursuant to His own infallible promises, simultaneously, and in a manner to you indissolubly mysterious, can and will change the water of regeneration into the wine of sanctification. Glory to His name for His unspeakable grace!
“Jesus did this beginning of the miracles in Cana of Galilee, and manifested His glory; and His disciples believed on Him.” Already He had called four disciples, whom afterward, with eight others, He commissioned as apostles. “After this, He and His mother and His brothers and His disciples went down to Capernaum, and He abode there not many days.” The brothers of Jesus were Simon, Judas (i.e., Jude), James, and Joses, of course younger than Himself, as He was the first-born. The Roman Catholics claim that the brothers and sisters of Jesus were children of Joseph by a former marriage. Mere guess work, as we have no assurance that Joseph had ever been married before. We see here that they abode at Capernaum but a short time, because the Passover was nigh, and Jesus must hasten away to Jerusalem, in order to enter upon His official Messiahship.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain We must perceive at once the peculiar appropriateness with…
Joh 2:5
We must perceive at once the peculiar appropriateness with which this miracle was chosen as the first to be performed by our Lord, when we bear in mind that the great object of our Lord’s incarnation was to reunite, in ties compared to the bonds of marriage, the human nature with the Divine.
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I. It was a festal occasion, and how could our gracious Lord but rejoice at the commencement of that stupendous work of Divine mercy which, determined upon before the world began, by the kindness of God the blessed Trinity, He had now come to effect? Yet whilst the Lord Jesus cheered His heart at the commencement of His ministry by adorning the marriage feast with His presence, and so contemplating His own union with His spouse, the Church, there is melancholy in these words, "Mine hour is not yet come," which speaks to the heart of every one who truly weighs their meaning.
II. "Whatsoever He saith unto you, do it." This is our exhortation. Be in the way of duty, and God will be with you. And herein how blessed and how wonderful is the example set us by our Lord Himself! The greatest miracle, as an old writer has observed, is that Christ should have been for thirty years on earth and yet have worked no miracle till now. For thirty years He did not manifest His powers even to His kinsmen; for thirty years He pursued a carpenter’s trade in a remote town of Galilee, obscure, despised. For almost His whole life His was a career of obscurity such as the ambitious must despise. His was a life of inactivity such as the active, the zealous, the busybodies must consider useless. His was a life most certainly which no son of man so endowed (looking merely to endowments of our Lord’s human nature) could have led without the special and restraining grace of God. Thus Christ teaches us that our perfection and true greatness consist, in the eyes of angels and of those just men made perfect who form the Church invisible and triumphant, in doing God’s will, whatever that will may be, in that situation in which He sees fit, by the ordinance of His Providence, to place us.
W. F. Hook, Sermons on the Miracles, vol. i., p. 1.
References: Joh 2:5.—Parker, Christian World Pulpit, vol. vii., p. 1; Preacher’s Monthly, vol. vii., p. 28. Joh 2:7.—Spurgeon, Sermons, vol. xxvi., No. 1556. Joh 2:9, Joh 2:10.—Ibid., vol. v., Nos. 225, 226. Joh 2:10.—Christian World Pulpit, vol. iii., p. 24; J. Keble, Sermons for Christmas and Epiphany, pp. 421, 441; Homilist, vol. vi., p. 345.
Joh 2:11
I. Beyond doubt this was a miracle of sympathy; and, which perhaps we should not have expected, sympathy with festivity and joy. The hardest kind of sympathy, as everyone who has tried it knows, is to throw a mind that is saddened—which Christ’s mind was always—into the happiness of others. It is singular, too, that though it was a first thing, its great point and object was to teach about the last—that with what Christ does, and what Christ gives, unlike and the very opposite to what man does and what the world gives, the last is always the best; and that it grows sweeter, richer, truer, even to the end.
II. Miracles always cluster about the beginnings of new dispensations, or, which is the same thing, about great reformations in an old religion: as Moses, and Joshua, and the Judges, and Elijah that great reformer, and Christ. They are to establish the credibility, the Divine mission, the glory of the leaders of a new system or the teachers of a new faith.
III. There are many definitions of a miracle, but they all come to this—it is a suspension of the laws of Nature, or an effect without its usual cause; and if this makes a miracle, there is very little difference, indeed, between such a work as Christ did at Cana and what He does in every soul which is a partaker of His grace. For in every converted heart, the law of its own nature has been suspended; and no physical cause whatever could account for that effect which has been produced in the change of its tastes and its affections. And it is like the operation of the water at the marriage feast. For by a secret and mysterious process a new principle, a virtue not its own, is introduced and mingled with the original elements of the man’s character; and so it comes forth in a strength and a sweetness which were never conceived before, which are for life and refreshment, and usefulness and cheer. Yet this change is but "the beginning of miracles." Many other as wonderful works will follow, for sustaining grace is to the full as great a marvel as converting grace.
J. Vaughan, Fifty Sermons, 7th series, p. 78.
Note:—
I. Christ’s sympathy with the relationships and gladness of man’s life.
II. His elevation of the natural into the Divine; of the common into the uncommon.
III. Can a man be really heavenly in his daily tasks and in his human friendships? Yes, for (1) the character of man’s deeds is determined by their inner motive, not by their outward form; (2) his sanctity is attained through the power of Christ’s love.
E. L. Hull, Sermons, 3rd series, p. 35.
I. What is a miracle? A miracle is an interference with the common course of Nature by some power above Nature. Any one who believes in a personal Author and Governor of Nature, will have no difficulty in believing in miracles. The same Almighty Being who made and upholds Nature, can interfere, whenever it pleases Him, with the ordinary course of Nature, which He has Himself prescribed. To say that He cannot do this, is manifestly foolish and presumptuous in the extreme; we cannot set bounds to His purposes, nor tell beforehand how He may be pleased to accomplish them.
II. As there are good and bad miracles—miracles of Divine goodness and miracles of lying spirits—one thing must be very plain to us, viz., that by miracles alone no man can be proved to be sent from God. What, then, were our Lord’s miracles, as regards their place in His great work? They held a very important place, but they did not hold the chief place, in the evidences of His mission. He turned water into wine, He spoke and the winds were silent, He commanded diseases with a word. So far, the power might be from above or from beneath. But, coupled with His holy and blameless life, and His love of God and obedience to God, these works of power took another character, and became signs—St. John’s usual word for them—signs whence He came; they became, when viewed together with the consistent and unvarying character of His teaching and life, most valuable and decisive evidences to His Messiahship. Our Lord’s miracles are full of goodness to the bodies and souls of men. Each of them has its own fitness, as adapted to His great work, and to the will of the Father, which He came to accomplish. Each one tends to manifest forth His glory; shows forth some gracious attribute, some deep sympathy.
III. In this particular miracle (1) our Lord, in ministering to the fulness of human joy, shows more completely the glory of His Incarnation than if He had ministered to human sorrow; because, under Him and in His kingdom, all sorrow is but a means to joy—all sorrow ends in joy. (2) The gift of wine sets forth the invigorating and cheering effects of the Spirit of God on man’s heart. (3) He kept His best to the last. (4) All this He will do, not at our time, but at His own.
H. Alford, Sermons on Christian Doctrine, p. 82.
As of all our Lord’s miracles this was the first, so of all its symbolical character is most plainly perceived, as lying on the very surface. That material gift of God, which He here so abundantly and miraculously imparted, is used in Scripture as a common symbol for the gladdening and invigorating influence of the Spirit under the new covenant. As, then, Christ came to shed down upon the world the higher spiritual gift, so He begins His miracles by imparting in a wonderful manner the lower and material one which symbolises the other.
I. One great feature of the Lord’s working in this parable must not escape our notice. The gift which He bestowed was not according to the slow progress of man’s proceeding, but direct from His own creative hand. No ministry of man or angel intervened between His will and the bestowal of the gift. Even so it is with His other spiritual gifts; man wrought them not out, nor did we ourselves provide their conditions or their elements; the best we can say of them, and all we can say of them, is that they came from Him. Man may imitate them, may build up their likeness, but man can never endue them with life.
II. There is another particular, in our Lord’s operation on this occasion, which deserves our notice. At first, He created out of nothing. Since that first act, however, He does so no longer. But out of that which is poor and weak and despised, He by His wondrous power and in His wondrous love, brings that which is rich and glorious. And thus His glory is manifested forth. He created the wine, but it was out of water; and even so it is in our own lives. We build not up, we provide not the materials of the spiritual state within us; yet it is a transformation, not a creation out of nothing. In our weakness His strength is perfected.
III. "Thou hast kept the good wine until now." This was not, is not, the way of the world. First, the good is put forth. The show is made. All pains are spent; all appliances collected; all costs bestowed; the image is uncovered, and the multitude fall down and adore. But the joy wears out, the wonder departs, and the beautiful image becomes blurred and defaced by climate and by decay. Not so is it with Him whom we love: His beginnings are small and unobtrusive, His progress is gradual and sure. He remembers the end, and He never does amiss.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 16.
References: Joh 2:11.—C. Kingsley, All Saints’ Day, p. 320; Church of England Pulpit, vol. i., p. 75; H. P. Liddon, Christmastide Sermons, p. 368; G. E. L. Cotton, Sermons and Addresses in Marlborough College, p. 459; W. M. Taylor, The Gospel Miracles, p. 207; F. D. Maurice, The Gospel of St. John, p. 57; W. H. King, Christian World Pulpit, vol. iv., p. 120; Preacher’s Monthly, vol. v., p. 112; Clergyman’s Magazine, vol. iv., p. 88; A. Barry, Christian World Pulpit, vol. xxv., p. 17. Joh 2:13-17.—Homiletic Quarterly, vol. iv., p. 181.
Joh 2:15-17
"My Father’s House.".
I. In this passage we find our Lord, in the first instance, disconnecting, jealously disconnecting, all temporal from spiritual things; endeavouring to do away with that worldly spirit which comes into our holy things. Now, in the letter of the thing, we are not in danger in the present day of any exact parallel to that which drew down our Saviour’s indignant reproof upon those who kept the market, and came with beasts and money within the precincts of the Jewish Temple. Yet let us never forget that, before God, the inner life of thought is as real life as the outer life of action. Therefore, thoughts in the house of God are as real to our Heavenly Father as any act can be. If, when within the sacred walls, to think of secular transactions be reprehensible in the sight of God, which of us is not brought in guilty before His omniscient eye.
II. It was Christ’s desire to purify His spiritual house. It is for the purity of that Church that our blessed Lord and Master is so anxious, and for which He prays, and for which He shed His Blood; and for which now, in heaven, He intercedes; and for the sake of which He looks to His Second Advent. There is a wonderful prophecy in Mal 3:1: "The Lord, whom ye seek, shall suddenly come to His Temple, even the Messenger of the Covenant, whom ye delight in... but who may abide the day of His coming?" In this verse you will notice that the Lord who is to come to His Temple is to come as the Jews’ delight, and He is to come suddenly. The Lord did come suddenly on the occasion of my text. He appeared suddenly among the Jews, who then despised Him, but He did not come as the Lord in His glory. But He is to come again to His Church; and if, as we believe, in the restoration of the Jews to their own country, they shall rear again Ezekiel’s temple, then in Ezekiel’s temple literally the Lord Himself shall come, even the Messenger of the Covenant, whom they shall delight in. Not as the carpenter’s son, but as the Lord in His glory; and He will come, and come to purify.
J. Vaughan, Fifty Sermons, 2nd series, p. 171.
References: Joh 2:16.—Homiletic Magazine, vol. vi., p. 262; Ibid., vol. xi., p. 211; J. M. Neale, Sermons for the Christian Year, vol. i., p. 161.
Joh 2:17
I. Zeal is one of the elementary religious qualifications—that is, one of those which are essential to the very notion of a religious man. A man cannot be said to be in earnest in religion till he magnifies his God and Saviour; till he so far consecrates and exalts the thought of Him in his heart, as an object of praise and adoration and rejoicing, as to be pained and grieved at dishonour shown to Him, and eager to avenge Him. In a word, a religious temper is one of loyalty towards God; and we all know what is meant by being loyal from the experience of civil matters. To be loyal is not merely to obey, but to obey with promptitude, energy, dutiful ness, disinterested devotion, disregard of consequences. And such is zeal, except that it is ever attended with that reverential feeling which is due from a creature and a sinner towards his Maker, and towards Him alone.
II. On the other hand, zeal is an imperfect virtue; that is, in our fallen state, it will ever be attended by unchristian feelings if it is cherished by itself. (1) Love perfects zeal, purifying and regulating it. (2) Faith is another grace which is necessary to the perfection of zeal. We have need of faith, not only that we may direct our actions to a right object, but that we may. perform them rightly; it guides us in choosing the means as well as the end. Now, zeal is very apt to be self-willed; it takes upon itself to serve God in its own way. Patience, then, and resignation to God’s will, are tempers of mind of which zeal stands especially in need—that dutiful faith which will take nothing for granted on the mere suggestion of nature, looks up to God with the eyes of a servant towards his master, and, as far as may be, ascertains His will before he acts. If this heavenly corrective be wanting, zeal becomes what is called political. Christian zeal plans no intrigues; it recognises no parties; it relies on no arm of flesh. It looks for no essential improvements or permanent reformations in the dispensation of those precious gifts which are ever pure in their origin, ever corrupted in man’s use of them. It acts according to God’s will, this time or that, as it comes, boldly and promptly; yet letting each act stand by itself, as a sufficient service to Him, not connecting them in one, or working them into system, further than He commands. In a word, Christian zeal is not political.
J. H. Newman, Parochial and Plain Sermons, vol. ii., p. 379.
References: Joh 2:17.—A. Barry, Christian World Pulpit, vol. xxi., p. 17; Preacher’s Monthly, vol. ii., p. 95. Joh 2:18.—R. D. B. Rawnsley, Village Sermons, 4th series, p. 120.
Joh 2:19
The Destroyers and the Restorer.
This is our Lord’s answer to the Jewish request for a sign which should warrant His action in cleansing the Temple. "Destroy this temple," said our Lord, as His sufficient and only answer to the demand for a sign; "and in three days I will raise it up." We see in these words—
I. An enigmatical forecast of our Lord’s own history. Notice, (1) that marvellous and unique consciousness of our Lord as to His own dignity and nature. "He spake of the temple of His body." Think that here is a Man, apparently one of ourselves, walking amongst us, living the common life of humanity, who declares that in Him, in an altogether solitary and peculiar fashion, there abides the fulness of Deity. And not only does the fulness abide, but in Him the awful remoteness of God becomes for us a merciful presence; the infinite abyss and closed sea of the Divine Nature hath an outlet and becomes a river of water of life. And as the ancient name of that Temple was the tent of meeting, the place where Israel and God, in symbolical and ceremonial form, met together, so in inmost reality in Christ’s nature, Manhood and Divinity cohere and unite; and in Him all of us—the weak, the sinful, the alien, the rebellious—may meet our Father. (2) Still further, notice how we have here, at the very beginning of our Lord’s career, His distinct prevision of how it was all going to end. The Shadow of the Cross fell upon His path from the beginning, because the Cross was the purpose for which He came. He knows that He goes up to be the lamb of the offering, and knowing it, He goes. (3) We have here our Lord’s claim to be Himself the Agent of His own Resurrection. "I will raise it up at the last day." He is the Lord of the Temple as well as the Temple.
II. We see here, in the next place, a prophetic warning of the history of the men to whom He was speaking. Christ’s death having realised all which Temple worship symbolised, that which was the shadow was put away when the substance appeared. The destroyed Temple disappears, and out of the dust and smoke of the vanishing ruins, there rises, beautiful and serene, though incomplete and fragmentary and defaced with many a stain, the fairer reality, the Church of the living Christ.
III. We have here a foreshadowing of our Lord’s world-wide work as the restorer of man’s destructions. If you will put yourselves in His hands and trust yourselves to Him, He will take away all your incompleteness, and will make you, body, soul, and spirit, temples of the Lord God; as far above the loftiest beauty and whitest sanctity of any Christian character here on earth as is the "building of God, the house not made with hands, eternal in the heavens," above "the earthly house of this tabernacle."
A. Maclaren, Christian Commonwealth, April 20th, 1886.
References: Joh 2:19.—Clergyman’s Magazine, vol. i., p. 46; J. Keble, Sermons from Easter to Ascension Day, p. 54. Joh 2:19-22.—D. Fraser, Metaphors of the Gospels, p. 257. Joh 2:21.—G. Brooks, Outlines of Sermons, p. 403; Homilist, 3rd series, vol. v., p. 286. Joh 2:23.—C. W. Furse, Christian World Pulpit, vol. xxviii., p. 321. Joh 2:23-25.—T. Hammond, Ibid., vol. xiii., p. 165. Joh 2:24.—Homiletic. Quarterly, vol. iv., p. 424. Joh 2:24, Joh 2:25.—G. T. Coster, Christian World Pulpit, vol. xvi., p. 116; A. F. Muir, Ibid., vol. xvii., p. 365.
Joh 2:25
The idea of a physician, when complete and considered apart from human imperfections, contains these three things: He must know the patient’s constitution, his disease, and his cure. He must understand, (i.) what was the nature and capacity of the subject originally and before he was afflicted with disease; (ii.), the ailment under which he labours; and, (iii.) what will restore the diseased to health again. Jesus Christ knows—
I. What was in man as he came at first from his Creator’s hand. God made man upright, and that uprightness is known to Him on whom our help has been laid. The Son of God knew that the constitution of humanity admitted of complete communion with God, as a child in a father’s bosom, and yet complete submission to God’s will, as the creature of His hand.
II. What was in man when he had fallen. Knowing the character of the perfect work, the Saviour knows also the amount of damage that it has sustained. He knows, also, the gravity of man’s sin, as an event affecting all the plans of God, and the government of all intelligent beings. As the defection of a chief carries away all that owned his sway, the fall of man affected the condition and prospects of the universal kingdom.
III. Knowing the original constitution and the subsequent disease of the patient, the Physician knew also what would restore him, and was able to apply the cure. Knowing the worth of man as God had made him, our Physician would not abandon the wreck; but knowing how complete the wreck was, He bowed His heavens and came down to save. He united Himself to us, became bone of our bone and flesh of our flesh, that He might raise us up. He so knit Himself to His own on earth that if He should rise, so must they. Some lessons:—(1) Speaking of the individual and of the unconverted, He knows what is in man, and yet He does not cast out the unclean. Lepers were not allowed to dwell among the people, but He who is holy, harmless, and undefiled, welcomes the leprous to His bosom. (2) Speaking now of His own disciples, He knows what is in them, and with that knowledge, it is because He is God and not man, that He does not shake them off. (3) He knows what is in man, and therefore can make His Word and providence suitable. His providences, although for the time they may seem mysterious, all work together for our good. (4) He knows what is in man—in the secret chambers of each heart.
W. Arnot, The Anchor of the Soul, p. 125.
References: Joh 2:25.—Homilist, vol. vi., p. 263; W. G. Horder, Christian World Pulpit, vol. xxxii., p. 45. Joh 3:1.—G. T. Coster, Ibid., vol. xix., p. 61, Joh 3:1, Joh 3:2.—T. Foster, Ibid., vol. xviii., p 259; T. Hammond, Ibid., vol. xiii., p. 165. Joh 3:1-3.—J. Baldwin Brown, Ibid., vol. xix., p. 136. Joh 3:1-11.—Clergyman’s Magazine, vol. ii., p. 18. Joh 3:1-15.—Ibid., p. 276; W. Landels, Christian World Pulpit, vol. xxix., p. 33. Joh 3:1-16.—Homiletic Quarterly, vol. i., p. 199. Joh 3:1-17.—Homilist, 3rd series, vol. ii., p. 329. Joh 3:2.—Christian World Pulpit, vol. iv., p. 181; Preacher’s Monthly, vol. ix., p. 296; Clergyman’s Magazine, vol. ii., p. 149.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Subdivision 5. (Joh 2:1-12.)
Subdivision 5. (Joh 2:1-12.)
The governmental order for the reception of the blessing.
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The next scene that is presented to us is also in connection with this; and here we have Galilee once more, the third day, and a marriage, to which Jesus and His disciples are invited guests. In connection with Israel these things are suggestive symbols; and while we would in no wise make light of the natural significance, it will surely not do this to show, as others have done before, how the spiritual significance shines through it and adds lustre to every feature. Indeed this is no exceptional character of the scriptures we are now considering. We have been constantly realizing it in the Gospel histories and in those of the Old Testament, as well as in the types and shadows of the law. When we come to the doctrinal epistles this character of the inspired Word is no longer found: for the plain reason that the spiritual is no longer under the veil of the natural, but is openly revealed. In the book of Revelation we find it, however, taken up again, and in a more pronounced way than in any other part; and here the natural significance is for the most part only a veil, the hiding in parabolic enigmas not only of prophetic announcements as to the earth, but of the glories of eternity itself and of those precious realities which we long to know in their full blessedness. Happy he, then, who has best learned this language, which from our Lord’s use of it we may call His favored speech, the apocalyptic tongue of heaven.
But let us look at the natural aspect first; in which yet we must not think it strange that the spiritual should come in, since that which is truly natural according to God can never be divorced from the spiritual: the Word, as we have just heard, is the Creator, and creation is therefore but the expression in nature of the spiritual -of the divine mind. With the disappearance of the spiritual, the very basis of the natural would necessarily disappear.
Here in the Lord’s first miracle, we do right to expect in some way an introduction to His work in general on and in behalf of nature. For this is the character of all beginnings in the word and work of God. They are really of the nature of introductions to all that follows and which is developed out of them, as the seed encloses and outlines the future plant. Thus it is that the book of Genesis, and above all, the first part of it, gives the germ and outline of all Scripture. Here in the miracle at the marriage feast we shall surely find a "sign" of this kind: it is called a sign -something which has significance after the divine order.
"A marriage" carries us back at once to Eden, and to the divine word whereby it was instituted. "It is not good for man to be alone." He is made for communion, as the gift of language shows -to communicate and to receive communication. And in this, too, he realizes not merely the need of the creature, but is in the likeness of his Creator. In the very preface to his creation, the words, "Let us make man," speak of communion.
Man truly is made to recognize in it the dependence of a creature, to whom independence would be every way unsuited and unwholesome. If not mere misery, the pride through which an angel became a devil would be fostered by it, and God’s will is to "hide pride from man." His whole mode of existence here is but one interconnected series of dependencies in which marriage is a central point. And here love finds its opportunity and displays itself in the sweet ministries of life, which reflect so much of the character of God and of His ways who is Love.
Marriage is central, therefore, in the web of human life, the basis of all relationships as God has instituted them. And as marriage (not mere sexual union) it has at most its mere shadow in the temporary attachments of the creatures below man. Personal obligation, voluntarily assumed, and expressed in constant fidelity, distinguishes it by the height of a whole heaven from these partial reflections of it.
We can understand, therefore, the importance of the sanction which the Lord gives by His presence at this marriage feast; and even why He takes at it the place He does, as Maker of all. It is every way harmonious; while the need and limitations brought us by the fall are recognized also and provided for. The wine runs out: the joys of earth pass and cannot be renewed; alas, the empty forms of purification, like the six empty water-pots of stone, provide no basis upon which the blessing can come. Only the servants who draw the water know how, when at his bidding the pots are filled with water, this is changed into the new wine which is alone really "good"; and in which we recognize the memorial of His own deep sorrow, yea, of the blood out-poured for the guilt of man. And here Cana, "purchase," comes to its true significance, as the secret of the return of blessing of which Galilee reminds us. But we shall see all the details of what is here more fully brought out as we take up this story in its connection with the series of pictures in which the glory of Christ is being continuously displayed.
In this, which is the full application, Galilee will speak specifically of the return of blessing to Israel, Cana still showing us how the blessing is regained; and the "marriage" in such connection will take us back to the language of the Old Testament prophets, who figure in this way Israel’s relation to Jehovah in time past, broken by her sin, but to be restored again in a more perfect and glorious way (see Hos 2:1-23), in what will be the resurrection time of the nation, of which, no doubt, the "third day" mentioned speaks (Hos 6:2). Here are the elements of what is now before us. Beside this, the "mother of Jesus" is here: who can only figure Israel, of whom Christ came, as concerning the flesh (Rom 9:5). And the disciples of Jesus coming with Him to the marriage point to those associated with Him in nearer intimacy and a higher order of blessing than the Jewish bride herself.
But a marriage still for Israel, raised as a nation from the dead, brings up of necessity the thought of her broken vows and the long delay of blessing. The feast, which should have been for her continuous, has failed, the wine has run out. The mother of Jesus, the nation in the flesh, aware in some sense of her condition, appeals to Him vaguely, as we see in this Gospel; would take Him by force even, and make Him a King (Joh 6:15), from which He can only withdraw Himself. This is the "Woman, what have I to do with thee?" of the chapter here; His "hour," indeed, "is not yet come."
Why? when the need is apparent, and confessed? Ah, the need of wine is; but there is another need, deeper, yea, fundamental, which they do not confess, nor realize. Those six empty water-pots of stone, set there for purifying, but incapable now, symbolize the condition of hollow formalism. Six is the number of labor without rest, though capable of assuming another significance; but how long has this been the suited expression of a people away from God; the practical comment upon His words, "Mine hour is not yet come"! In this interval time is not reckoned, and not as yet have we seen the end of it.
But the time comes at last, and He must work to secure the blessing which without Him will never come. Now He says to the servants, "Fill the water-pots with water"; and they fill them to the brim. The number now may be that of discipline, which we know in fact God will use to bring them under the power of His word, which is His means of purification. "The washing of water" is "by the Word" (Eph 5:26).
Thus self-judgment is accomplished: the Word received, the basis of blessing is established for the soul: faith is come, and the object of faith will soon be clearly seen. The water changes into the wine of joy, which is identified, as we have seen before, with the remembrance of Christ’s precious sacrifice. It is very much the story of any sinner saved by grace; and it will be Israel’s in the day at hand. Then indeed will the wine be the best wine; better than the lips have ever before tasted. The words of the master of the feast point the contrast with the world’s joys which spoil the taste and then deteriorate. With this there is no intoxication, no perversion of taste, no evil, but only good. It can be said, "Drink, yea, drink abundantly, O beloved"; and of Judah (the worshipper), "He has washed his garments in wine, and his vesture in the blood of grapes; his eyes shall be red with wine." The fear of intemperance here is never before the soul.
The numerical structure here emphasizes the governmental order for the reception of blessing, and shows the reason of the long delay of it in the case of Israel. The conditions are the reception of the Word in faith, with the self-judgment which is repentance. And thus Christ becomes the Saviour of the lost, the one Object, for the heart that has known Him so. Thus He takes His throne among men.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Joh 2:1 - Joh 2:11.
John
JESUS THE JOY-BRINGER
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Joh 2:1 - Joh 2:11.
The exact dating of this first miracle indicates an eye-witness. As Nazareth was some thirty miles distant from the place where John was baptizing, and Cana about four miles from Nazareth, the ‘third day’ is probably reckoned from the day of the calling of Philip. Jesus and His disciples seem to have been invited to the marriage feast later than the other guests, as Mary was already there. She appears to have been closely connected with the family celebrating the feast, as appears from her knowledge of the deficiency in the wine, and her direction to the servants.
The first point, which John makes all but as emphatic as the miracle itself, is the new relation between Mary and Jesus, the lesson she had to learn, and her sweet triumphant trust. Now that she sees her Son surrounded by His disciples, the secret hope which she had nourished silently for so long bursts into flame, and she turns to Him with beautiful faith in His power to help, even in the small present need. What an example her first word to Him sets us all! Like the two sad sisters at Bethany, she is sure that to tell Him of trouble is enough, for that His own heart will impel Him to share, and perchance to relieve it. Let us tell Jesus our wants and leave Him to deal with them as He knows how.
Of course, His addressing her as ‘Woman’ has not the meaning which it would have with us, for the term is one of respect and courtesy, but there is a plain intimation of a new distance in it, which is strengthened by the question, ‘What is there in common between us?’ What in common between a mother and her son! Yes, but she has to learn that the assumption of the position of Messiah in which her mother’s pride so rejoiced, carried necessarily a consequence, the first of the swords which were to pierce that mother’s heart of hers. That her Son should no more call her ‘mother,’ but ‘woman,’ told her that the old days of being subject to her were past for ever, and that the old relation was merged in the new one of Messiah and disciple-a bitter thought, which many a parent has to taste the bitterness of still, when wider outlooks and new sense of a vocation come to their children. Few mothers are able to accept the inevitable as Mary did, Jesus’ ‘hour’ is not to be prescribed to Him, but His own consciousness of the fit time must determine His action. What gave Him the signal that the hour was struck is not told us, nor how soon after that moment it came. But the saying gently but decisively declares His freedom, His infallible accuracy, and certain intervention at the right time. We may think that He delays, but He always helps, ‘and that right early.’
Mary’s sweet humility and strong trust come out wonderfully in her direction to the servants, which is the exact opposite of what might have been expected after the cold douche administered to her eagerness to prompt Jesus. Her faith had laid hold of the little spark of promise in that ‘not yet,’ and had fanned it into a flame. ‘Then He will intervene, and I can leave Him to settle when.’ How firm, though ignorant, must have been the faith which did not falter even at the bitter lesson and the apparent repulse, and how it puts to shame our feebler confidence in our better known Lord, if ever He delays our requests! Mary left all to Jesus; His commands were to be implicitly obeyed. Do we submit to Him in that absolute fashion both as to the time and the manner of His responses to our petitions?
The next point is the actual miracle. It is told with remarkable vividness and equally remarkable reserve. We do not even learn in what precisely it consisted. Was all the water in the vessels turned into wine? Did the change affect only what was drawn out? No answer is possible to these questions. Jesus spoke no word of power, nor put forth His hand. His will silently effected the change on matter. So He manifested forth His glory as Creator and Sustainer, as wielding the divine prerogative of affecting material things by His bare volition.
The reality of the miracle is certified by the jovial remark of the ‘ruler of the feast.’ As Bengel says: ‘The ignorance of the ruler proves the goodness of the wine; the knowledge of the servants, the reality of the miracle.’ His palate, at any rate, was not so dulled as to be unable to tell a good ‘brand’ when he tasted it, nor is there any reason to suppose that Jesus was supplying more wine to a company that had already had more than enough.
The ruler’s words are not meant to apply to the guests at that feast, but are quite general. But this Evangelist is fond of quoting words which have deeper meanings than the speakers dreamed, and with his mystically contemplative eye he sees hints and symbols of the spiritual in very common things. So we are not forcing higher meanings into the ruler’s jest, but catching one intention of John’s quotation of it, when we see in it an unconscious utterance of the great truth that Jesus keeps His best wine till the last. How many poor deluded souls are ever finding that the world does the very opposite, luring men on to be its slaves and victims by brilliant promises and shortlived delights, which sooner or later lose their deceitful lustre and become stale, and often positively bitter! ‘The end of that mirth is heaviness.’ The dreariest thing in all the world is a godless old age, and one of the most beautiful things in all the world is the calm sunset which so often glorifies a godly life that has been full of effort for Jesus, and of sorrows patiently borne as being sent by Him.
‘Full often clad in radiant vest
Deceitfully goes forth the morn,’
but Christ more than keeps His morning’s promises, and Christian experience is steadily progressive, if Christians cling close to Him, and Heaven will supply the transcendent confirmation of the blessed truth that was spoken unawares by the ‘ruler’ at that humble feast.
What effect the miracle produced on others is not told; probably the guests shared the ruler’s ignorance, but its effect on the disciples is that they ‘believed on Him.’ They had ‘believed’ already, or they would not have been disciples {Joh 1:50}, but their faith was deepened as well as called forth afresh. Our faith ought to be continuously and increasingly responsive to His continuous manifestations of Himself which we can all find in our own experience.
Jesus ‘manifested His glory’ in this first sign. What were the rays of that mild radiance? Surely the chief of them, in addition to the revelation of His sovereignty over matter, to which we have already referred, is that therein He hallowed the sweet sacred joys of marriage and family life, that therein He revealed Himself as looking with sympathetic eye on the ties that bind us together, and on the gladness of our common humanity, that therein He reveals Himself as able and glad to sanctify and elevate our joys and infuse into them a strange new fragrance and power. The ‘water’ of our ordinary lives is changed into ‘wine.’ Jesus became ‘acquainted with grief’ in order that He might impart to every believing and willing soul His own joy, and that by its remaining in us, our joy might be full.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Wedding at Cana. The Temple Cleansed
The Wedding at Cana. The Temple Cleansed
1-11. The marriage at Cana. This miracle is not recorded by the synoptists because it occurred before the beginning of the ministry proper. St. John records it, because, spiritually interpreted, it forms a suitable introduction to our Lord's ministerial work. It teaches, (1) the superiority of the Gospel to the Law. Christ changes the water of Judaism into the good wine of the Gospel. This is not a fanciful interpretation, but an entirely natural one, if it be granted (as is abundantly shown in the Intro.) that the ancients were right in regarding this Gospel as a 'spiritual' or allegorical one. (2) Being a physical or creative miracle, it manifests Christ as the Lord of matter as well as of spirit. (3) It sanctifies marriage, and gives Christ's approval to innocent mirth and gladness. (4)
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It reveals God's goodness and overwhelming bounty. In recording it, St. John doubtless had in view the Gnostic false teachers, who regarded matter as evil, and practised a rigid asceticism, rejecting all bodily pleasures, and abstaining from flesh and wine, and even from marriage. Such teaching was very prevalent in Ephesus, where this Gospel was written (see 1Ti_4:1-6), and tradition tells us that St. John vehemently opposed it.
1. The third day] It was a three-days' journey from Judæa to Galilee. Cana] now Kana-el-Jelil, a village 9 m. NW. of Nazareth, called 'of Galilee' to distinguish it from Cana (Kanah) in Asher (Jos_19:28).
3. They have no wine] The deficiency happened towards the close of the festivities, which usually lasted seven or fourteen days (Jdg_14:15; Tob 9:19). It was perhaps caused by the presence of so many (five or six) of the disciples of Jesus, and hence our Lord had a natural motive for working the miracle.
4. Woman] A very gentle rebuke, but still a rebuke. Now that His ministry has actually begun, not even His mother may presume to suggest or control His course of action: cp. Mat_12:46; Luk_11:27. 'Woman,' or, rather, 'Lady,' is in Greek a title of respect, used even in addressing queens.
Mine hour (i.e. for putting forth My miraculous power) is not yet come] Yet it came a few minutes later, when the Father, by an inward revelation, had manifested His will to Jesus. 'Hour,' in the sense of 'appointed time,' is common in this Gospel (Joh_7:30; Joh_8:20; Joh_12:23, Joh_12:27; Joh_13:1; Joh_17:1).
6. Purifying] Washing the hands before dinner (Luk_11:38) is meant: cp. Mar_7:3, and see the full notes on Mat_15:1-20.
Firkins] Gk. metretes, about 9 gallons.
9. Ruler] an honoured guest, who presided at the entertainment.
10. Well drunk] RV 'drunk freely.' The expression is proverbial, and need not be literally interpreted of the present company.
11. Beginning of miracles] lit. 'signs.' Clearly Christ wrought no miracles in His childhood, as the Apocryphal Gospels assert. St. John calls our Lord's miracles 'signs,' because they indicate something beyond themselves. They are no mere marvels, but reveal God's character, Christ's divine nature, and the mysteries of the gospel dispensation. All the miracles in this Gospel are also parables: see Intro. Manifested] To 'manifest' is to display something which before was hidden; here, the glory of His Messiahship, faith in which, already begun among the disciples (Joh_1:41), was confirmed by this miracle.
12. Short visit to Capernaum. This unimportant event seems recorded for some personal reason. Perhaps it was the occasion of the first visit of Jesus to the evangelist's own house. Brethren] These are variously regarded as sons of Joseph by a former wife, sons of Joseph and Mary, and as cousins of Jesus: see special note on Mat_12:46-50.
13-17. First Passover and First Cleansing of the Temple. For a full commentary, see on Mat_21:12. By a striking sign our Lord at the very outset of His ministry brought His claims before the whole nation. The rulers at once took up an attitude of hostility, although a few, like Nicodemus, were favourably impressed. The people, upon the whole, approved our Lord's action. Many believed, but their faith, based on miracles, was superficial, and Jesus would not trust them. The disciples were confirmed in their faith by seeing Jesus fulfil OT. prophecies. By this act Jesus claimed to be, not merely a prophet, but the Messiah, as is shown by the expression 'My Father's house,' which asserts His right to the Messianic title 'the Son of God.' The Jews considered that the Temple court in which this sign took place (the Court of the Gentiles) was profane; but Jesus by cleansing it showed that it was holy, and vindicated for the Gentiles a rightful place in the true Temple of God.
17. The zeal] Cited from Psa_69:9. This Ps. is elsewhere quoted as Messianic, Joh_15:25; Joh_19:28; Act_1:20; Rom_11:9-10; Rom_15:3, and is ascribed to David. The Psalmist complains that his zeal for God's house and for true religion has brought upon him bitter persecution and unnumbered calamities. This was also the case with our Lord.
18-22. The Jews seek a sign. First prophecy of the Resurrection.
19. Destroy this temple (or, rather, 'sanctuary')] These words made a deep impression, and were quoted against Jesus, in a maliciously altered form, at His trial (Mat_26:61). The evangelist understood them (Joh_2:21) to apply to the Resurrection, and this interpretation is confirmed by the fact that our Lord on other occasions also pointed to His Resurrection as a sign for His opponents (Mat_12:39-40, where consult the notes). Many critics, however, think that our Lord's real meaning was, 'When this old dispensation of the Ceremonial Law is destroyed, I will quickly raise up in its place a new and spiritual religion.'
20. Three temples have stood on Mt. Moriah: (1) Solomon's Temple, (2) Zerubbabel's Temple, (3) Herod's Temple. This last, however, some regard not as a new Temple, but as Zerubbabel's Temple repaired and enlarged. Herod the Great began to build it 20 b.c., and at this time, apparently, building operations had ceased. They were soon resumed, however, and the Temple was finally completed by Herod Agrippa, 64 a.d. Reckoning from 20 b.c. the date of our Lord's cleansing of the Temple would be about 26 a.d., but strict accuracy is not attainable.
23-25. Many believe on Jesus, but with imperfect faith.
23. In the feast day] RV 'during the feast,' which lasted a week.
24. Did not commit (RV 'trust') himself unto them] because of their carnal conceptions of His person and work. They were impressed by His miracles, and thought that He would prove a militant and victorious Messiah.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [XXII. Jesus' First…
J. W. McGarvey's The Fourfold Gospel [XXII. Jesus' First Miracle].
XXII. JESUS WORKS HIS FIRST MIRACLE AT CANA IN GALILEE. dJOHN II. 1-11.
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d1 And the third day [From the calling of Philip ( Joh_1:43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( Joh_12:1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days ( Gen_29:27, Jdg_14:12); but in this case it seems likely that poverty limited the wedding feast to one day.] in Cana of Galilee [The site of Cana is disputed. From the eighth century a place called Kefr-Kenna (village of Cana), lying a little over three miles northeast of Nazareth, has been [114] regarded as John's Cana of Galilee. But recently some ruins called Khurbet-Cana, twelve miles north of Nazareth, which doubtfully are said to have retained the name of Kana-el-Jilil (Cana of Galilee), have been preferred by some as the true site. In our judgment Kefr-Kenna has the stronger claim. It is situated on a westward slope of a hill, with a copious and unfailing spring adjoining it on the southwest]; and the mother of Jesus was there [John never called our Lord's mother by her name. He assumes that she is known to his readers. This is one of the many points tending to show the supplemental character of John's Gospel. He avoids repeating what is found in the first three Gospels]: 2 and Jesus also was bidden [being the Creator of woman, and the author of matrimony, it was fitting that the Son of God should grace a marriage feast with his presence], and his disciples, to the marriage. [This is the earliest use of the term "disciples" in the ministry of Jesus. His disciples were Andrew, Peter, Philip, Nathanael, and probably John and James.] 3 And when the wine failed [Probably the arrival of Christ and his disciples helped to exhaust the supply. Shortage of provision when guests are invited is considered a sore humiliation the world over], the mother of Jesus saith unto him, They have no wine. [The interest which Mary took in the feast and the way in which she addressed the servants at Joh_2:5, suggests that she was a close friend of the bridegroom's family. Though she merely states the unfortunate condition to Jesus, her statement is a covert petition to him that would remedy it, as our Lord's answer shows. She practically requested him to work a miracle, nor is it strange that she should do this. Remembering the many early sayings about him which she had treasured in her heart ( Luk_2:19, Luk_2:51), and doubtless being informed of what had occurred at his baptism, and of the proclamation which John the Baptist had made concerning him, and seeing a group of disciples gathered about him, it was very reasonable for her to expect him to do something which would reveal the high purposes for which he had been born.] 4 And Jesus saith unto her, Woman, [115] what have I to do with thee? [Jesus did not call her "mother," but "woman," a term of courteous respect, but indicating no spirit of obedience. Says Augustine, "As much as to say thou art not the mother of that in me which worketh miracles." Moses recognized that parental duties were subordinate to divine ( Deu_33:9); and Jesus emphasized the principles ( Mat_10:37). Jesus taught that relationship to him was spiritual, and not fleshly ( Mat_12:46-50), and Paul coveted such relationship ( 2Co_5:16, 2Co_5:17). The expression, "What have I," etc., is used frequently in the Scriptures and invariably indicates a mild rebuke ( Jdg_11:12, 2Sa_16:10, 1Ki_17:18, 2Ki_3:13, Mat_8:29, Mar_1:24, Luk_8:28). It means, "leave me to act as I please," and Jesus uses it to assert that he is independent of all human relationships in the exercise of his Messiahship. It corrects two errors taught by the Catholic Church: 1. Catholicism says that our Lord's mother was immaculate, but if this were true she could not have incurred our Lord's rebuke. 2. Catholicism teaches that Mary's intercession is recognized by Christ. But this is the only instance on record of such intercession, and though it was addressed to Christ while in the flesh and was concerning a purely temporal matter, it was promptly rebuked.] mine hour is not yet come. [Our Lord's answer indicates that Mary's request had in it more than a desire for the gift of wine. What she principally wanted was to have Jesus manifest himself as Messiah. Now, Jesus gave many secondary, but only one supreme, manifestation of his glory or Messiahship. His miracles were secondary manifestations, but his Passion was the supreme manifestation ( Joh_8:28, Joh_2:18, Joh_2:19, Mat_12:38-40). Jesus called this supreme sign his "hour" ( Joh_12:23, Joh_12:27, Joh_17:1, Mat_26:45, Luk_22:53; see also Joh_7:30, Joh_8:20). His mother sought for a supreme sign, but at that time only a secondary sign could be fittingly given. The triumph at Pentecost was not to be achieved at Cana.] 5 His mother saith unto the servants [though he had spoken words of rebuke, his mother was neither offended nor discouraged [116] because of them], Whatsoever he saith unto you, do it. [She commands unlimited obedience. Though her words are not addressed to us, they will prove of untold profit to us if we obey them.] 6 Now there were six waterpots of stone set there after the Jews' manner of purifying [The details of the account suggest that John was an eye-witness. The Jews regarded themselves as ceremonially unclean if they did not wash their hands before eating-- Mat_15:2, Mar_7:3, Mar_7:4], containing two or three firkins apiece. [At Kefr-Kenna an old, one-story house near the lower edge of the village is regarded by the Greeks as the one in which this wedding feast was held. The room is a rude chapel, and at one side stand two old stone mortars, one holding about eight gallons and the other about ten, now used for immersing infants, but said by the attending priest to be two of the identical waterpots here mentioned. The simple-minded old man was not aware that the six waterpots held each two or three firkins apiece--between eighteen and twenty-seven gallons, a firkin being nine gallons--or double the quantity of his mortars. If he had known this, he might have chiseled out his mortars a little deeper!] 7 Jesus saith unto them, Fill the waterpots with water. [The jars had been partially emptied by the ablutions of the company.] And they filled them up to the brim. [This statement serves two purposes. 1. It emphasizes the great quantity. 2. It shows there was no room to add anything whatever to the contents of the jars. As to the quantity, it was between 106 and 162 gallons. As we do not know the number of guests nor the duration of the feast, we can not accurately measure the Lord's bounty. But as twelve basketfuls were left after feeding the five thousand, there was doubtless here a like sufficiency, and the surplus would serve as an acceptable gift to the married couple.] 8 And he saith unto them, Draw out now [the word "now" seems to indicate the turning-point when the water became wine], and bear unto the ruler of the feast. [According to the custom of that age, one of the guests was usually chosen to preside over such festivities, and [117] he was called the ruler. Our modern toastmaster is probably a relic of this ancient custom.] And they bare it. 9 And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast called the bridegroom, 10 and saith unto him, Every man setteth on first [when the taste is sharpest, and most critical] the good wine [the adjective "good" refers rather to flavor than to strength]; and when i men have drunk freely [The ruler was no disciple of Jesus, and he speaks in the merry spirit of the world. He gives his own experience as to the habits of feasts, and his words give no indication that those present indulged to excess], then that which is worse: thou hast kept the good wine until now. [It is part of Christ's system to reserve the best until the last. Sin's first cup is always the sweetest, but with God that which follows is ever superior to that which has preceded it. As to the bearing of this miracle upon the question of temperance, the New Testament elsewhere clearly condemns the immoderate use of wine, and as these condemnations proceed from Christ we may rightly conceive of him, as in this instance, doing nothing contrary thereto. The liquors of this land in the strength of their intoxicating properties differ so widely from the light wines of Palestine that even the most moderate use of them seems immoderate in comparison. In creating wine Jesus did no more than as Creator and Renewer of the earth he had always done. From the beginning God has always so created or replenished the earth as to allow the possibility of excess.] 11 This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory [This was the beginning or first of the miracles, and John's statement brands as false all the Catholic traditions which tell of miracles performed by Christ in his childhood. We should note also that it was a sign. The value of the miracle was in what it signified, not in what it wrought. It manifested the glory of Christ, part of which glory is his power to change the worse into the better, the simpler into the richer. It is the [118] glory of Christ that he can transform sinners into his own likeness-- 1Jo_3:2, 1Co_15:42-44, Phi_3:20, Phi_3:21]; and his disciples believed on him. [In this chapter John as a disciple three times gives us a disciple's point of view as to Christ's miracles; here, and at Joh_2:17 and at Joh_2:22. They implanted faith in those whose hearts were right before God ( Joh_5:38). The miracles of Christ created widespread excitement. There had been none of a notorious nature since Daniel had been cast to the lions, and had read the writing on Belshazzar's wall some five hundred and eighty years before.]
[FFG 114-119]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Heb 1:4")
angels
(See Scofield "Heb 1:4")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. The Marriage in Cana. (Joh 2:1-11.)
CHAPTER 2
CHAPTER 2:1-22
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1. The Marriage in Cana. (Joh 2:1-11.)
2. The Temple Cleansed. (Joh 2:12-22.)
The second chapter gives the record of the first miracle reported in this Gospel. He manifested His omniscience in the previous chapter and here, in turning water into wine, He reveals Himself as the omnipotent Creator. What harmony there is between the opening of the first two chapters of the Gospel of John. The first chapter speaks of Him as the Creator of all things and in the second chapter He manifests the power of the Creator. He needed no wine, no grapes, no mellowing process, to furnish the best wine. He but commanded and it was so. This is omnipotence. In Joh 2:17 of the previous chapter there is a contrast between Moses representing the law dispensation and our Lord Jesus Christ through whom grace and truth have come. The first miracle Moses did, was turning water into blood, typical of the ministration of the law unto death; the first miracle of our Lord turns water into wine, which is typical of joy and the ministration of Grace which is unto life.
The many applications and lessons of the marriage in Cana and the changing of water into wine we have to omit. But we call attention to the dispensational aspect. The third day* mentioned connects with the preceding chapter. (The Num 3:1-51; Num 7:1-89 are prominent in this Gospel. Three times the Lord went into Galilee, three times into Judea; three Passovers are mentioned, etc. There are seven signs or miracles, seven times the Lord speaks “I am”; seven times the phrase “These things have I spoken unto you, etc.” is used.) On the first day the two disciples abode with the Lord. On the second day unbelieving Nathanael confessed Him as Son of God and King of Israel. On the third day there was a marriage. The third day clearly indicates the time of Israel’s blessing and restoration. Beautiful is the predicted and still future confession of Israel: “After two days will He revive us, in the third day He will raise us up and we shall live in His sight.” (Hos 6:1-3). The marriage typifies the restored relationship of the Lord with Israel. That is why the mother of Jesus (type of Israel) and His disciples (those who come with Him to the marriage) are mentioned. And this miracle is spoken of as the “beginning of miracles,” when He manifested His glory. When He comes again and changes existing conditions, when Israel enters into the promised and blessed relationship, when He manifests His glory, then the wine of joy will not fail. Better things are promised and better things will come, when that blessed day appears. But “His hour is not yet come.” It will surely come.
The words of rebuke to Mary clearly show that she erred and was as fallible as any other woman. The Lord rebuked her because He did not want her to interfere with Him and His work. “She erred here, perhaps from an affectionate desire to bring honor to her Son, as she erred on other occasions. The words before us were meant to remind her that she must henceforth leave our Lord to choose His own times and modes of acting. The season of subjection to her and Joseph was over. The season of His public ministry had at length begun. In carrying on that ministry, she must not presume to suggest to Him. The utter contrariety of this verse to the teaching of the Roman Catholic Church about the Virgin Mary is too palpable to be explained away. She was not without error and sin, as Romish writers have dared to assert, and was not meant to be prayed to and adored. If our Lord would not allow His mother even to suggest to Him the working of a miracle, we may well suppose that all Roman Catholic prayers to the Virgin Mary, and especially prayers entreating her to ‘command her Son,’ are most offensive and blasphemous in His eyes.” (J.C. Ryle.)
The purging of the temple is closely connected with the marriage and miracle of Cana. When He comes again the Father’s house, the temple, will be cleansed. “Yea every pot in Jerusalem shall be holiness unto the Lord of hosts ... and in that day there shall be no more the Canaanite (which means translated: merchantman) in the house of the Lord of hosts.” (Zec 14:21). This is the first cleansing of the temple, mentioned exclusively by John. The synoptic Gospels report the cleansing which occurred at the close of His ministry. He manifested in it His authority as the Son of God, and Psa 69:9 was fulfilled in His action. (The whole transaction is a remarkable one, as exhibiting our Lord using more physical exertion, and energetic bodily action, than we see Him using at any other period of His ministry. A word, a touch, or the reaching-forth of a hand, are the ordinary limits of His actions. Here we see Him doing no less than four things:-- (1) Making the scourge;--(2) Driving out the animals;--(3) Pouring out on the ground the changers’ money;--(4) Overthrowing the tables. On no occasion do we find Him showing such strong outward marks of indignation, as at the sight of the profanation of the temple. Remembering that the whole transaction is a striking type of what Christ will do at His second coming, we may get some idea of the deep meaning of that remarkable expression, “The wrath of the Lamb.” (Rev 6:16)--Expository Thoughts on John.))
Then He spoke of His coming death and resurrection in a veiled form. The Jews and His disciples did not understand what temple He meant. He spoke of His own body. “In three days I will raise it up.” His resurrection was both through the power of God and by Himself. God raised Him up and He raised Himself up. This statement properly belongs to this Gospel in which we behold Him as the Son of God. The same statement we find in Joh 10:18 --”I have power to lay down my life, and I have power to take it again.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Marriage at Cana.
The Marriage at Cana.
The invitation:
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v. 1. And the third day there was a marriage in Calla of Galilee; and the mother of Jesus was there;
v. 2. And both Jesus was called, and His disciples, to the marriage.
On the third day after the incidents which were narrated last; for so long it took for the journey from Judea, if this was made in a leisurely manner. There was a marriage with a wedding-feast, the only one of which the gospels tell us that Jesus attended. Marriage is a divine institution, and it is well-pleasing to the Lord; it is fully in agreement with His design and will that people enter into this holy estate in a proper way, and with a full understanding of its rights and privileges, as wells its duties. "Since, then, the estate of marriage has that basis and comfort, that it was instituted by God, and that God loves it and Christ Himself honors and consoles it, it should rightly be held dear and valued highly by everyone, and the heart should be of good cheer in the certainty of this estate which God cherishes, and gladly suffer all that is hard to bear therein, though it were ten times as hard to bear. For that is the reason for so much trouble and displeasure in the wedded state according to the outward man, since all that is God’s Word and work must experience this, that it is sour, bitter, and difficult for the outward man, if it is to be blessed. Therefore it is also an estate which exercises faith in God and love toward our neighbor by manifold trouble and work, disinclination, cross, and various adversity, as must follow upon that which is God’s Word and work. " This marriage was celebrated at Cana, a little town a few miles north or northeast of Nazareth, on the road to the Sea of Galilee. It is distinguished from another Cana, situated in Judea. Only the mother of Jesus is mentioned as having been there, Joseph having probably died meanwhile. For the sake of the mother, out of deference to her, both Jesus and His disciples were invited to the marriage. There were at least five men in the company of Jesus at this time, and there may have been more, Jesus had been in Judea for some time after leaving His home to be baptized of John, and the exact date of His return was not known. When He came, therefore, in the company of these other men, the number of guests was considerably increased. "The presence of Christ, with His mother and disciples, at a wedding-feast, and His performing His first miracle there, is a silent condemnation of monkish asceticism, and a recognition of the marriage relation as honorable and holy. Christianity is no flight from the world, no annihilation of the order of nature, but the sanctification of it; no moroseness of spirit, but joy and gladness."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Jesus and his disciples are invited to a wedding. These verse give background information about the setting of the story. (See: Background Information)
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Three days later
Most interpreters read this as on the third day after Jesus called Philip and Nathaniel to follow him. The first day occurs in John 1:35 and the second in John 1:43.
Jesus and his disciples were invited to the wedding
This can be stated in an active form. AT: "Someone invited Jesus and his disciples to the wedding" (See: Active or Passive)
translationWords
Cana
Galilee
Mary
Jesus
disciple
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:1–10:42 Jesus illustrated his identity and work through the…
2:1–10:42 Jesus illustrated his identity and work through the institutions and festivals of Judaism (see 2:1; 5:1).
2:1-25 In this section, Jesus appeared at two symbolic Jewish ceremonies. At a wedding in Cana (2:1-12), he replaced the ritual cleansing water with his own superior wine. Later, around Passover, he cleansed the Temple (2:13-25).
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2:1 The ceremonies surrounding a wedding celebration could last as long as a week; weddings often included dramatic processions in which the groom would bring the bride to his home for the festivities (Matt 25:1-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.