John 2:11

Sermon for the Second Sunday after the Epiphany; John 2:1-11 1 Enough has been written heretofore on marriage; hence we leave that subject for the present, and treat the following three topics in this Gospel text: first, the consolation this history affords married people by virtue of their marriage; secondly, the faith and love revealed in this Gospel lesson; thirdly, the spiritual significance of this marriage. I. THE CONSOLATION OF MARRIED PEOPLE AND THE GLORY OF THE MARRIED STATE. 2 In the first place, it is indeed a high honor paid to married life for Christ himself to attend this marriage, together with his mother and his disciples. Moreover, his mother is present as the one arranging the wedding, the parties married being apparently her poor relatives or neighbors, and she being compelled to act as the bride's mother; so of course, it was nothing more than a wedding, and in no way a display. For Christ lived up to his doctrine, not going to the rich, but to the poor; or, if he does go to the great and rich, he is sure to rebuke and reprove, coming away with disfavor, earning small thanks at their hands, with no thought of honoring them with a miracle as he does here. 3 Now the second honor is his giving good wine for the poor marriage by means of a great miracle, making himself the bride's chief cup-bearer; it may be too that he had no money or jewel to give as a wedding present. He never did such honor to the life or doings of the Pharisees; for by this miracle he confirms marriage as the work and institution of God, no matter how common or how lowly it appears in the eyes of men, God none the less acknowledges his own work and loves it. Even our Caiaphases themselves have often declared and preached that marriage was the only state instituted by God. Who then instituted the others? Certainly not God, but the devil by means of men; yet they shun, reject and revile this state, and deem themselves so holy that they not only themselves avoid marriage--though they need it and ought to marry--but from excess of holiness they will not even attend a marriage, being much holier than Christ himself who as an unholy sinner attends a wedding. 4 Since then marriage has the foundation and consolation that it is instituted by God and that God loves it, and that Christ himself so honors and comforts it, everybody ought to prize and esteem it, and the heart ought to be glad, that it is surely the state God loves and cheerfully endure every burden in it, even though the burdens be ten times heavier than they are. For this is the reason there is so much care and unpleasantness in marriage to the outward man, because everything that is God's Word and work, if it is to be blessed at all, must be distasteful, bitter and burdensome to the outward man. On this account marriage is a state that cultivates, and exercises faith in God and love to our neighbor by means of manifold cares, labors, unpleasantnesses, crosses and all kinds of adversities, that are to follow everything that is God's Word and work. All this the chaste whore-mongers, saintly effeminates and Sodomites nicely escape, serving God outside of God's ordinance by doings of their own. 5 For this is what Christ also indicates by his readiness to supply any want arising in marriage, bestowing wine where it is needed, and making it of water; as though he would say: Must you drink water, that is, suffer affliction outwardly, and is this distasteful? Very well, I will sweeten it for you and change the water into wine, so that your affliction will be your joy and delight. I will not do this by taking the water away or having it poured out; it shall remain, yea, I will have it poured in and the vessels filled up to the brim. For I will not deprive Christian marriage of its cares and trials, but rather add to it. The thing shall be wondrous, so that none, except they themselves who experience it, shall understand it. It shall be on this wise: 6 God's Word shall do it, by which all things are made, preserved and transformed; that Word which turns your water into wine, and distasteful marriage into delight. That God has instituted marriage ( Gen 2:32 ) the heathen and unbelievers do not know, therefore their water remains water and never becomes wine; for they feel not God's pleasure and delight in married life, which if they did feel they would experience such delight in my pleasure as not to feel the half of their affliction, feeling it outwardly only, but inwardly not at all. And this would be the way to turn water into wine, mixing my pleasure with your displeasure and placing the one against the other, so that my pleasure would drown your displeasure, and turn it into pleasure; but this pleasure of mine nothing will reveal and give to you except my Word, Gen 1:31: “God saw everything that he had made, and, behold, it was very good.” 7 Here too Christ indicates that he is not displeased with a marriage feast, nor with the things belonging to a wedding such as adornments, cheerfulness, eating and drinking, according to the usage and custom of the country; which appear to be superfluous and needless expense and a worldly matter; only so far as these things are used in moderation and in keeping with a marriage. For the bride and groom must be adorned; so also the guests must eat and drink to be cheerful. And such dining and doing may all be done in good conscience; for the Scriptures occasionally report the like, even the Gospel lessons mentioning bridal adornment, the wedding garment, guests and feastings at weddings. Thus Abraham's servant in Gen 24,53 presents ornaments of gold and silver to Rebecca, the bride of Isaac, and to her brothers; so that in these things no one need pay attention to the sour-visaged hypocrites and self-constituted saints who are pleased with nothing but what they themselves do and teach, and will not suffer a maid to wear a wreath or to adorn herself at all. 8 God is not concerned about such external things, if only faith and love reign; provided, as already stated, it be in moderation and in accord with each person's station. For this marriage, although it was poor and small, had three tables; which is indicated by the word Architriclinus, showing that the ruler of the feast had three tables to provide for; moreover, the groom did not himself attend to this office, but had servants; then too there was wine to drink; all of which, if poverty were to be urged, might have been dispensed with, as is frequently the case with us. So also the guests did not merely quench their thirst with the wine; for the ruler of the feast speaks of how the good wine ought first to be set on, then, when men have freely drunk, that which is worse. All this Christ allows to pass, and we likewise should let it pass and not make it a matter of conscience. They were not of the devil, even if a few drank of the wine a little beyond what thirst required, and became merry; else you would have to blame Christ for being the cause by means of his presence, and his mother by asking for it; so that both Christ and his mother are sinners in this if the sour-visaged saints are to render judgment. 9 But the excess customary in our times is a different thing, where men do not eat and drink but gorge themselves with food and drink, revel and carouse, and act as though it were a sign of skill or strength to consume overmuch: where, moreover, the intention is not to be merry, but to be full and crazy. But these are swine, not men; to such Christ would not give wine, nor would he visit them. So also in the matter of dress, it is not the marriage that is kept in mind, but display and pomp; as though the most admirable were those most able to wear gold, silver and pearls, and to spoil much silk and broadcloth, which even asses might do and switches. 10 What then is moderation? Reason should teach that, and cite examples from other countries and cities where such pomp and excess are unknown. But to give my opinion, I would say a farmer is well adorned if for his wedding he have clothes twice as fine as he daily wears at his work; a burgher likewise; and a nobleman, if he have garments twice as costly as a townsman; a count, twice as costly as a nobleman; a duke, twice as costly as a count, and so in due order. In like manner food and drink and the entertainment of guests should be governed by their social position, and the purpose of the table should be pleasure not debauchery. 11 Now is it a sin to play and dance at a wedding, inasmuch as some declare great sin is caused by dancing? Whether the Jews had dances I do not know; but since it is the custom of the country, like inviting guests, decorating, eating and drinking and being merry, I see no reason to condemn it, save its excess when it goes beyond decency and moderation. That sin should be committed is not the fault of dancing alone; since at a table or in church that may happen; even as it is not the fault of eating that some while so engaged should turn themselves into swine. Where things are decently conducted I will not interfere with the marriage rites and customs, and dance and never mind. Faith and love cannot be driven away either by dancing or by sitting still, as long as you keep to decency and moderation. Young children certainly dance without sin; do the same also, and be a child, then dancing will not harm you. Otherwise were dancing a sin in itself, children should not be allowed to dance. This is sufficient concerning marriage. II. THE DOCTRINE AND EXAMPLE OF LOVE AND OF FAITH. 12 In the second place, to return to our Gospel lesson, we here see the example of love in Christ and his mother. The mother renders service and takes the part of housekeeper: Christ honors the occasion by his personal presence, by a miracle and a gift. And all this is for the benefit of the groom, the bride and the guests, as is the nature of love and its works. Thus Christ lures all hearts to himself, to rely on him as ever ready to help, even in temporal things, and never willing to forsake any; so that all who believe in him shall not suffer want, be it in spiritual or temporal things; rather must water become wine, and every creature turned into the thing his believer needs. He who believes must have sufficient, and no one can prevent it. 13 But the example of faith is still more wonderful in this Gospel. Christ waits to the very last moment when the want is felt by all present, and there is no counsel or help left. This shows the way of divine grace; it is not imparted to one who still has enough, and has not yet felt his need. For grace does not feed the full and satiated, but the hungry, as we have often said. Whoever still deems himself wise, strong and pious, and finds something good in himself, and is not yet a poor, miserable, sick sinner and fool, the same cannot come to Christ the Lord, nor receive his grace. 14 But whenever the need is felt, he does not at once hasten and bestow what is needed and desired, but delays and tests our faith and trust, even as he does here; yea, what is still more severe, he acts as though he would not help at all, but speaks with harshness and austerity. This you observe in the case of his mother. She feels the need and tells him of it, desiring his help and counsel in a humble and polite request. For she does not say: My dear son, furnish us with wine, but: V.3. “They have no wine.” Thus she merely touches his kindness, of which she is fully assured. As though she would say: He is so good and gracious, there is no need of my asking, I will only tell him what is lacking, and he will of his own accord do more than one could ask, This is the way of faith, it pictures God's goodness to itself in this manner, never doubting but that it is really so; therefore it makes bold to bring its petition and to present its need. 15 But see, how unkindly he turns away the humble request of his mother who addresses him with such great confidence. Now observe the nature of faith. What has it to rely on? Absolutely nothing, all is darkness. It feels its need and sees help nowhere; in addition, God turns against it like a stranger and does not recognize it, so that absolutely nothing is left. It is the same way with our conscience when we feel our sin and the lack of righteousness; or in the agony of death when we feel the lack of life; or in the dread of hell when eternal salvation seems to have left us. Then indeed there is humble longing and knocking, prayer and search, in order to be rid of sin, death and dread. And then he acts as if he had only begun to show us our sins, as if death were to continue, and hell never to cease. Just as he here treats his mother, by his refusal making the need greater and more distressing than it was before she came to him with her request; for now it seems everything is lost, since the one support on which she relied in her need is also gone. 16 This is where faith stands in the heat of battle. Now observe how his mother acts and here becomes our teacher. However harsh his words sound, however unkind he appears, she does not in her heart interpret this as anger, or as the opposite of kindness, but adheres firmly to the conviction that he is kind, refusing to give up this opinion because of the thrust she received, and unwilling to dishonor him in her heart by thinking him to be otherwise than kind and gracious--as they do who are without faith, who fall back at the first shock and think of God merely according to what they feel, like the horse and the mule, Ps 32:9. For if Christ's mother had allowed those harsh words to frighten her she would have gone away silently and displeased; but in ordering the servants to do what he might tell them she proves that she has overcome the rebuff and still expects of him nothing but kindness. 17 What do you think of the hellish blow, when a man in his distress, especially in the highest distress of conscience, receives the rebuff, that he feels God declaring to him: V.4. “What have I to do with thee?” Quid mihi et tibi? He must needs faint and despair, unless he knows and understands the nature of such acts of God, and is experienced in faith. For he will act just as he feels, and will not think of God in a different way and mean the words. Feeling nothing but wrath and hearing nothing but indignation, he will consider God only as his enemy and angry judge. But just as he thinks God to be so will he find him. Thus he will expect nothing good from him. That is to renounce God with all his goodness. The result is that he flees and hates him, and will not have God to be God; and every other blasphemy that is the fruit of unbelief. 18 Hence the highest thought in this Gospel lesson, and it must ever be kept in mind, is, that we honor God as being good and gracious, even if he acts and speaks otherwise, and all our understanding and feeling be otherwise. For in this way feeling is killed, and the old man perishes, so that nothing but faith in God's goodness remains, and no feeling. For here you see how his mother retains a free faith and holds it forth as an example to us. She is certain that he will be gracious, although she does not feel it. She is certain also that she feels otherwise than she believes. Therefore she freely leaves and commends all to his goodness, and fixes for him neither time nor place, neither manner nor measure, neither person nor name. He is to act when it pleases him. If not in the midst of the feast, then at the end of it, or after the feast. My defeat I will swallow, his scorning me, letting me stand in disgrace before all the guests, speaking so unkindly to me, causing us all to blush for shame. He acts tart, but he is sweet I know. Let us proceed in the same way, then we are true Christians. 19 Here note how severely he deals with his own mother, teaching us thereby not only the example of faith mentioned above, but confirming that in things pertaining to God and his service we are to know neither father nor mother, as Moses writes in Deut 33,9: “He who says of his father and of his mother, I know them not, observes thy Word, Israel.” For although there is no higher authority on earth than that of father and mother, still this ends when God's Word and work begin. For in divine things neither father nor mother, still less a bishop or any other person, only God's Word is to teach and guide. And if father and mother were to order, teach, or even beg you to do anything for God, and in his service that he has not clearly ordered and commanded, you are to reply: Quid mihi et tibi? What have I and you to do with each other? In this same way Christ here refuses absolutely to do God's work when his own mother wants it. 20 For father and mother are in duty bound, yea, God made them father and mother for this very purpose, not to teach and lead their children to God according to their own notions and devotion, but according to God's command; as St. Paul declares in Eph 6:4: “Ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord;” i. e. teach them God's command and Word, as you were taught, and not notions of your own. Thus in this Gospel lesson you see the mother of Christ directing the servants away from herself unto Christ, telling them not: Whatsoever I say unto you, do it; but: V.5. “Whatsoever he saith unto you, do it.” To this Word alone you must direct everyone, if You would direct aright; so that this word of Mary (whatsoever he saith, do it) is, and ought to be, a daily saying in Christendom, destroying all doctrines of men and everything not really Christ's Word. And we ought firmly to believe that what is imposed upon us over and above God's Word is not, as they boast and lie, the commandment of the church. For Mary says: Whatsoever he saith that, that, that do, and that alone; for in it there will be enough to do. 21 Here also you see, how faith does not fail, God does not permit that, but gives more abundantly and gloriously than we ask. For here not merely wine is given, but excellent and good wine, and a great quantity of it. By this he again entices and allures us to believe confidently in him, though be delay. For he is truthful and cannot deny himself; he is good and gracious, that he must of himself confess and in addition prove it, unless we hinder him and refuse him time and place and the means to do so. At last he cannot forsake his work, as little as he can forsake himself--if only we can hold out until his hour comes. III. THE SIGNIFICANCE OF THIS MARRIAGE. 22 In the third place, we must briefly touch upon the spiritual significance of the text. This marriage and every marriage signifies Christ, the true bridegroom, and Christendom, the bride; as the Gospel lesson of Mt 22:1-14 sufficiently shows. 23 This marriage took place in Cana of Galilee; that is, Christendom began in the days of Christ among the Jewish people, and continues still among all who are like the Jews. The Jewish nation is called Cana, which signifies zeal, because it diligently practised the Law and zealously clung to the works of the Law, so that even the Gospel lessons always call the Jews zealots, and especially St. Paul in Rom 9 and 10. It is natural too that wherever Law and good works are, there zeal will be and contention, one claiming to be better than the other, first of all, however, opposing faith which cares naught for works and boasts only of God's grace. Now wherever Christ is there such zealots will always be, and his marriage must be at Zeal City, for you always find by the side of the Gospel and faith work-righteous people and Jewish zealots who quarrel with faith. 24 Galilee signifies border or the edge of the country, where you pass from one country into another. This signifies the same people in Zeal City who dwell between the Law and the Gospel, and ought to emigrate and pass from works to faith, from the Law into the Christian liberty; as some also have done, and now still do. But the greater part remain in their works and dwell on the border, achieving neither good works nor faith, shielding themselves behind the shine and glitter of works. 25 Christ's being bidden to the marriage signifies that he was promised long ago in the Law and the prophets and is earnestly expected and invoked to turn water into wine, fulfil the Law and establish faith, and make true Galileans of us. 26 His disciples are bidden with him; for he is expected to be a great King, hence to need apostles and disciples in order to have his Word freely and fully preached everywhere. Likewise, his mother is the Christian church, taken from the Jews, who herself most of all belongs to the marriage, for Christ was really promised to the Jewish nation. 27 The six waterpots of stone, for the purification of the Jews, are the books of the Old Testament which by law and commandment made the Jewish people only outwardly pious and pure; for which reason the Evangelist says, they were set there after the Jews' manner of purifying, as if to say: This signifies the purification by works without faith, which never purifies the heart, but only makes it more impure; which is a Jewish, not a Christian or spiritual purification. 28 There being six waterpots signifies the labor and toil which they who deal in works undergo in such purification; for the heart finds no rest in them, since the Sabbath, the seventh day, is wanting, in which we rest from our works and let God work in us. For there are six work-days, in which God created heaven and earth, and commanded us to labor. The seventh day is the day of rest, in which we are not to toil in the works of the Law, but to let God work in us by faith, while we remain quiet and enjoy a holiday from the labors of the Law. 29 The water in the pots is the contents and substance of the Law by which conscience is governed, and is graven in letters as in the waterpots of stone. 30 And they are of stone, as were the tables of Moses, signifying the stiff-necked people of the Jews. For as their heart is set against the Law, so the Law appears outwardly to be against them. It seems hard and difficult to them, and therefore it is hard and difficult; the reason in that their heart is hard and averse to the Law; we all find, feel and discover by experience that we are hard and averse to what is good, and soft and prone to what is evil. This the wicked do not feel, but those who long to be pious and labor exceedingly with their works. This is the significance of the two or three firkins apiece. 31 To turn water into wine is to render the interpretation of the Law delightful. This is done as follows: Before the Gospel arrives everyone understands the Law as demanding our works, that we must fulfil it with works of our own. This interpretation begets either hardened, presumptuous dissemblers and hypocrites, harder than any pot of stone, or timid, restless consciences. There remains nothing but water in the pot, fear and dread of God's judgment. This is the water-interpretation, not intended for drinking, neither filling any with delight; on the contrary, there is nothing to it but washing and purification, and yet no true inner cleansing. But the Gospel explains the Law, showing that it requires more than we can render, and that it demands a person different from ourselves to fulfil it; that is, it demands Christ and brings us unto him, so that first of all by his grace we are made in true faith a different people like unto Christ, and that then we do truly good works. Thus the right interpretation and significance of the law is to lead us to the knowledge of our helplessness, to drive us from ourselves to another, namely to Christ, to seek grace and help of him. 32 Therefore, when Christ wanted to make wine he had them pour in still more water, up to the very brim. For the Gospel comes and renders the interpretation of the Law perfectly clear (as already stated), showing that what belongs to us is nothing but sin; wherefore by the law we cannot escape sinning. When now the two or three firkins hear this, namely the good hearts who have labored according to the law in good works, and are already timid at heart and troubled in conscience, this interpretation adds greatly to their fear and terror; and the water now threatens to rise above the lid and brim. Before this, while they felt disinclined and averse to what is good, they still imagined they might yet succeed by their good works; now they hear that they are altogether unfit and helpless, and that it is impossible to gain their end by good works. That overfills the pot with water, it cannot hold more. This is to interpret the Law in the highest manner, leaving nothing but despair. 33 Then comes the consoling Gospel and turns the water into wine. For when the heart hears that Christ fulfils the law for us and takes our sin upon himself, it no longer cares that impossible things are demanded by the Law, that we must despair of rendering them, and must give up our good works. Yea, it is an excellent thing, and delectable, that the Law is so deep and high, so holy and righteous and good, and demands things so great; and it is loved and lauded for making so many and such great demands. This is because the heart now has in Christ all that the Law demands, and it would be sorry indeed if it demanded less. Behold, thus the Law is delightful now and easy which before was disagreeable, difficult and impossible; for it lives in the heart by the Spirit. Water no longer is in the pots, it has turned to wine, it is passed to the guest, it is consumed, and has made the heart glad. 34 And these servants are all preachers of the New Testament like the apostles and their successors. 35 The drawing and passing to the guests is, to take this interpretation from the Scriptures, and to preach it to all the world, which is bidden to Christ's marriage. 36 And these servants knew (the Evangelist tells us) whence the wine was, how it had been water. For the apostles and their successors alone understand how the law becomes delightful and pleasant through Christ, and how the Gospel by faith does not fulfil the Law by works, everything being unchanged from what it formerly was in good works. 37 But the ruler of the feast does indeed taste that the wine is good, yet he knows not whence it is. This ruler of the feast is the old priesthood among the Jews who knew of naught but works, of whom Nicodemus was one, Jn 3,9; he indeed feels how fine this cause of Christ would be, but knows not how it can be, and why it is so, clinging still to works. For they who teach works cannot understand and apprehend the Gospel and the actions of faith. 38 He calleth the bridegroom and reproacheth him for setting on the good wine last, whereas every man setteth on last that which is worse. To this very day it is the surprise of the Jews that the preaching of the Gospel should have been delayed so long, coming first of all now to the Gentiles, while they are said to have been drinking the worse wine for so long a time, bearing so long the burden and heat of the day under the Law; as is set forth in another Gospel lesson. Mt 20,12. 39 Observe, God and men proceed in contrary ways. Men set on first that which is best, afterward that which is worse. God first gives the cross and affliction, then honor and blessedness. This is because men seek to preserve the old man; on which account they instruct us to keep the Law by works, and offer promises great and sweet. But the outcome is stale, the result has a vile taste; for the longer it goes on the worse is the condition of conscience, although, being intoxicated with great promises, it does not feel its wretchedness; yet at last when the wine is digested, and the false promises gone, the wretchedness appears. But God first of all terrifies the conscience, sets on miserable wine, in fact nothing but water; then, however, he consoles us with the promises of the Gospel which endure forever.

Joh 2:12 . He purges the temple at the feast of the passover, Joh 2:13-17 . The Jews require a miracle, as a proof that he had authority to do these things, Joh 2:18 . In answer he refers to his own death and resurrection, Joh 2:19-22 . Many believe on him while at the feast of the passover, to whom Jesus would not trust himself, Joh 2:23-25 . 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 , Jdg 14:18 , 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. Verse 2 And both Jesus was called, and his disciples - There are several remarkable circumstances here. 1. This was probably the first Christian wedding that was ever in the world. 2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37 , etc.), were invited to it. 3. The first miracle Jesus Christ wrought was at it, and in honor of it. 4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it. 5. The marriage was according to God, or these holy persons would not have attended it. 6. The bride and bridegroom must have been a holy pair, otherwise they would have had nothing to do with such holy company. Marriage is ever honorable in itself; but it is not at all times used honourably. Where Jesus is not invited to bless the union, no good can be expected; and where the disciples of sin and Satan are preferred to the disciples of Christ, on such occasions, it is a melancholy intimation that so bad a beginning will have a bad ending. I am afraid we may search long, before we find a marriage conducted on such principles as this appears to have been, even among those who make more than a common profession of the religion of Christ. Verse 3 They have no wine - Though the blessed virgin is supposed to have never seen her son work a miracle before this time, yet she seems to have expected him to do something extraordinary on this occasion; as, from her acquaintance with him, she must have formed some adequate idea of his power and goodness. Verse 4 Woman, what have I to do with thee? - Τι εμοι και σοι, γυναι: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: "We are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited." The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom's family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honor and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord's answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the Syrophoenician woman, Mat 15:28 ; as he did the Samaritan woman, Joh 4:21 , as he addressed his disconsolate mother when he hung upon the cross, Joh 19:26 ; as he did his most affectionate friend Mary Magdalene, Joh 20:15 , and as the angels had addressed her before, Joh 20:13 ; and as St. Paul does the believing Christian woman, 1Cor 7:16 ; in all which places the same term, γυναι which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers. Mine hour is not yet come - Or, my time, for in this sense the word ὡρα is often taken. My time for working a miracle is not yet fully come. What I do, I do when necessary, and not before. Nature is unsteady - full of haste; and ever blundering, in consequence. It is the folly and sin of men that they are ever finding fault with the Divine providence. According to them, God never does any thing in due time - he is too early or too late: whereas it is utterly impossible for the Divine wisdom to forestall itself; or for the Divine goodness to delay what is necessary. Verse 5 His mother saith, etc. - The virgin seems to have understood our Lord as hinted above. It was not yet time to grant them a supply, because the want had not as yet been generally felt. But, silently receiving the respectful caution, she saw that the miracle should be wrought when it best suited the purposes of the Divine wisdom. Verse 6 After the manner of the purifying of the Jews - Or, for the purpose of the purifying of the Jews. The preposition κατα, which I have translated, for the purpose, often denotes in the best Greek writers the final cause of a thing. See several examples produced by Raphelius, from Arrian and Herodotus. These six vessels were set in a convenient place, for the purpose of the Jews washing their hands before they sat down to meat, and probably for other purposes of purification. See this custom referred to in Mat 15:2 (note). As to the number six, we need seek for no mystery in it; the number of pots was proportioned to the number of the guests. Containing two or three firkins apiece - Measures or metretes, μετρητας. Bishop Cumberland supposes that the Syrian metretes is here meant, which he computes to have held seven pints and one eighth of a pint; and, if this computation be right, the whole six water pots might have contained about fourteen gallons and a quart. Others make each metretes to contain ten gallons and two pints: see Arbuthnot. But the contents of the measures of the ancients are so very uncertain that it is best, in this and numberless other cases, to attempt to determine nothing. Verse 8 Governor of the feast - The original word, αρχιτρικλινος, signifies one who is chief or head over three couches, or tables. In the Asiatic countries, they take their meals sitting, or rather reclining, on small low couches. And when many people are present, so that they cannot all eat together, three of these low tables or couches are put together in form of a crescent, and some one of the guests is appointed to take charge of the persons who sit at these tables. Hence the appellation of architriclinus, the chief over three couches or tables, which in process of time became applied to the governor or steward of a feast, let the guests be many or few; and such person, having conducted the business well, had a festive crown put on his head by the guests, at the conclusion of the feast. See Ecclesiasticus, 32:1-3. It is very common for the Hindoos to appoint a person who is expert in conducting the ceremonies of a feast to manage as governor. This person is seldom the master of the house. And they bare it - A question has been asked, "Did our Lord turn all the water into wine which the six measures contained?" To which I answer: There is no proof that he did; and I take it for granted that he did not. It may be asked, "How could a part be turned into wine, and not the whole?" To which I answer: The water, in all likelihood, was changed into wine as it was drawn out, and not otherwise. "But did not our Lord by this miracle minister to vice, by producing an excess of inebriating liquor?" No; for the following reasons: 1. The company was a select and holy company, where no excess could be permitted. And, 2. Our Lord does not appear to have furnished any extra quantity, but only what was necessary. "But it is intimated in the text that the guests were nearly intoxicated before this miraculous addition to their wine took place; for the evangelist says, ὁταν μεθυσθωσι, when they have become intoxicated." I answer: 1. It is not intimated, even in the most indirect manner, that these guests were at all intoxicated. 2. The words are not spoken of the persons at that wedding at all: the governor of the feast only states that such was the common custom at feasts of this nature; without intimating that any such custom prevailed there. 3. The original word bears a widely different meaning from that which the objection forces upon it. The verbs μεθυσκω and μεθυω, from μεθυ, wine, which, from μετα θυειν, to drink after sacrificing, signify not only to inebriate, but to take wine, to drink wine, to drink enough: and in this sense the verb is evidently used in the Septuagint, Gen 43:34 ; Sol 5:1 ; 1 Maccabees 16:16; Hag 1:6 ; Ecclus. 1:16. And the Prophet Isaiah, Isa 58:11 , speaking of the abundant blessings of the godly, compares them to a watered garden, which the Septuagint translate, ὡς κηπος μεθυων, by which is certainly understood, not a garden drowned with water, but one sufficiently saturated with it, not having one drop too much, nor too little. Verse 10 The good wine until now - That which our Lord now made being perfectly pure, and highly nutritive! Verse 11 This beginning of miracles - It was probably the first he ever wrought: - at any rate, it was the first he wrought after his baptism, and the first he wrought publicly. His glory - His supreme Divinity: Joh 1:14 . His disciples believed on him - Were more abundantly confirmed in their faith, that he was either the promised Messiah, or a most extraordinary prophet, in the fullest intercourse with the ever blessed God. Verse 13 And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, Joh 2:12 , as he wished to be present at the celebration of this feast at Jerusalem. This was the first passover after Christ's baptism. The second is mentioned, Luk 6:1 . The third, Joh 6:4 . And the fourth, which was that at which he was crucified, Joh 11:55 . From which it appears, 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Dan 9:27 . And, 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin. Verse 14 Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned Mat 21:12 ; Mar 11:15 ; Luk 19:45 . See it explained on Mat 21:12 (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, contend that he purged the temple twice; and that this, mentioned by John, was the first cleansing, which none of the other evangelists have mentioned. Let the reader, says Bp. Newcome, observe the order of events. "Jesus works his first miracle at Cana of Galilee, Joh 2:11 ; then he passes a few days at Capernaum, which bring him on his way to Jerusalem, Joh 2:12 . The passover being near, he goes up to Jerusalem, Joh 2:13 , and casts the traders out of the temple, Joh 2:15 , Joh 2:16 , At the passover he works many miracles, Joh 2:23 . While he is in Jerusalem, which city he does not leave till, Joh 3:22 , Nicodemus comes to him by night, Joh 3:1 , Joh 3:2 . Joh 3:2 contains a reference to Joh 2:23 . After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, Joh 3:22 . And all these incidents take place before John was cast into prison, Joh 3:24 . But the second cleansing of the temple happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that afterwards Jesus dwelt and baptized in Judea." The vindication of God's house from profanation was the first and the last care of our Lord; and it is probable he began and finished his public ministry by this significant act. It certainly appears that John directly asserts an early cleansing of the temple, by the series of his history; as the other three evangelists assert a later cleansing of it. And though the act mentioned here seems to be nearly the same with that mentioned by the other evangelists, yet there are some differences. St. John alone mentions the scourge of rushes, and the casting out of the sheep and oxen. Besides, there is a considerable difference in our Lord's manner of doing it: in the cleansing mentioned by the three evangelists, he assumes a vast deal of authority, and speaks more pointedly concerning himself, than he appears to do in this cleansing mentioned by St. John: the reason which has been given is, In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offense to the Jewish rulers; but, in the last cleansing, he was just concluding his ministry, being about to offer up his life for the salvation of the world, in consequence of which he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, pp. 7-9. Verse 17 The zeal of thine house - See Psa 59:10 . Zeal to promote thy glory, and to keep thy worship pure. Verse 18 What sign showest thou - See on Mat 12:38 (note); Mat 16:1 (note). When Moses came to deliver Israel, he gave signs, or miracles, that he acted under a Divine commission. What miracle dost thou work to show us that thou art vested with similar authority? Verse 19 Destroy this temple - Τον ναον τουτον, This very temple; perhaps pointing to his body at the same time. Verse 20 Forty and six years was this temple in building - The temple of which the Jews spake was begun to be rebuilt by Herod the Great, in the 18th year of his reign: Josephus. Ant. b. xv. c. 11, s. 1; and xx. c. 9, s. 5, 7. But though he finished the main work in nine years and a half, yet some additional buildings or repairs were constantly carried on for many years afterwards. Herod began the work sixteen years before the birth of our Lord: the transactions which are here related took place in the thirtieth year of our Lord, which make the term exactly forty-six years. Rosenmuller. Josephus, Ant. b. xx. c. 8, s. 5, 7, has told us that the whole of the buildings belonging to the temple were not finished till Nero's reign, when Albinus, the governor of Judea, was succeeded by Gessius Florus, which was eighty years after the eighteenth year of Herod's reign. See Bp. Pearce. Verse 21 Of the temple of his body - Rather, the temple, his body: his body had no particular temple: but it was the temple of his Divinity - the place in which, as in the ancient temple, his Godhead dwelt; See how the Jews perverted these words, Mat 26:60 (note), and the notes there. Verse 22 Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text. They believed the scripture - The scripture which the evangelist immediately refers to may have been Psa 16:10 . Compare this with Act 2:31 , Act 2:32 , and with Act 13:35-37 . See also Psa 2:7 , and compare it with Heb 1:5 , and Heb 5:5 , and with Act 13:33 . They understood these scriptures in a sense in which they never before understood them. It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event. Verse 23 Many believed in his name - They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find, from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them. Verse 24 He knew all men - Instead of παντας all men, EGH, and about thirty others, read παντα, every man, or all things; and this I am inclined to believe is the true reading. Jesus knew all things; and why? Because he made all things, Joh 1:3 , and because he was the all-wise God, Joh 1:1 ; and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hinderances; the progress thou hast made in the Divine life, or thy declension from it. If he know thee to be hypocritical or iniquitous, he looks upon thee with abhorrence: if he know thee to be of a meek and broken spirit, he looks on thee with pity, complacency, and delight. Take courage - thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever! Introduction The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, Joh 3:1-15 . The love of God, the source of human salvation,

Water Turned into Wine. 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. 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, 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 ( Josh. xix. 28 ), of which, before, it was said that he shall yield royal dainties, Gen. xlix. 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 ( ch. v. 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. xxix. 22 ; Judg. xiv. 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, Matt. xi. 18, 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 ( 1 Cor. vii. 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 ( ch. xii. 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, v. 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 ( v. 3-5 ) what passed between Christ and his mother upon this occasion. (1.) She acquaints him with the difficulty they were in ( v. 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 Judges xi. 12 ; 2 Sam. xvi. 10 ; Ezra iv. 3 ; Matt. viii. 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 ( Luke ii. 51 ); for there was a time when it was Levi's praise that he said to his father, I have not known him, Deut. xxxiii. 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 ( v. 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, v. 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, v. 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, Ps. cxli. 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. iv. 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, Ps. lxii. 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, Ps. civ. 14, 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 ( Exod. iv. 9 ; vii. 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. xlix. 11 ), the water for washing being turned into wine. And the gospel call is, Come ye to the waters, and buy wine, Isa. lv. 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 ( v. 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 ( Mark vii. 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 multâ utitur aquâ 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 ( Judg. ix. 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, 2 Kings iv. 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 ch. vi. 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, v. 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 ( v. 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, 2 Kings v. 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, ch. xi. 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 ( Ps. xxxi. 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 ( Matt. xxiii. 6 ), and chose it, Luke xiv. 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, v. 9, 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. ii. 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. viii. 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, Luke xxi. 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 ( Exod. xviii. 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 ( v. 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. i. ), 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. Temple-Merchandise Punished; Christ's Death and Resur

And his disciples believed - More steadfastly.

This beginning of miracles. This his first public miracle. This is declared by the sacred writer to be a miracle-- that is, an exertion of divine power, producing a change of the substance of water into wine, which no human power could do. Manifested forth. Showed; exhibited. His glory. His power, and proper character as the Messiah; showed that he had divine power, and that God had certainly commissioned him. This is shown to be a real miracle by the following considerations: 1st. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception. 2nd. The water was placed where it was not customary to keep wine. It could not be pretended that it was merely a mixture of water and wine. 3rd. It was judged to be wine without knowing whence it came. There was no agreement between Jesus and the governor of the feast to impose on the guests. 4th. It was a change which nothing but divine power could effect. He that can change water into a substance like the juice of the grape must be clothed with divine power. Believed on him. This does not mean that they did not before believe on him, but that their faith was confirmed or strengthened. They saw a miracle, and it satisfied them that he was the Messiah. Before this they believed on the testimony of John, and from conversation with Jesus ( Jn 1:35-51 ); now they saw that he was invested with almighty power, and their faith was established. From this narrative we may learn, 1st. That marriage is honourable, and that Jesus, if sought, will not refuse his presence and blessing on such an occasion. 2nd. On such an occasion the presence and approbation of Christ should be sought. No compact formed on earth is more important; none enters so deeply into our comfort in this world; perhaps none will so much affect our destiny in the world to come. It should be entered into, then, in the fear of God. 3rd. On all such occasions our conduct should be such that the presence of Jesus would be no interruption or disturbance. He is holy. He is always present in every place; and on all festival occasions our deportment should be such as that we should welcome the presence of the Lord Jesus Christ. That is not a proper state of feeling or employment which would be interrupted by the presence of the Saviour. 4th. Jesus delighted to do good. In the very beginning of his ministry he worked a miracle to show his benevolence. This was the appropriate commencement of a life in which he was to go about doing good. He seized every opportunity of doing it; and at a marriage feast, as well as among the sick and poor, he showed the character which he always sustained --that of a benefactor of mankind. 5th. An argument cannot be drawn from this instance in favour of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely. 6th. Nor can an argument be drawn from this case in favour even of drinking wine such as we have. The common wine of Judea was the pure juice of the grape, without any mixture of alcohol, and was harmless. It was the common drink of the people, and did not tend to produce intoxication. Our wines are a mixture of the juice of the grape and of brandy, and often of infusions of various substances to give it colour and taste, and the appearance of wine. Those wines are little less injurious than brandy, and the habit of drinking them should be classed with the drinking of all other liquid fires. The following table will show the danger of drinking the wines that are in common use: Brandy has fifty-three parts and 39 hundredths in a hundred of alcohol; or.........................53.39 per cent. Rum................................53.68 " Whisky, Scotch.....................54.32 " Holland Gin........................51.60 " Port Wine, highest kind............25.83 " lowest..................21.40 " Madeira, highest.............. 29.42 " lowest.............. 19.34 " Lisbon.............................18.94 " Malaga.............................17.26 " Red Champagne......................11.30 " White "..................... 12.80 " Currant Wine.......................20.25 " It follows that a man who drinks two glasses of most of the wines used has taken as much alcohol as if he had taken one glass of brandy or whisky, and why should he not as well drink the alcohol in the brandy as in the Wine? What difference can it make in morals? What difference in its effects on his system? The experience of the world has shown that water, pure water, is the most wholesome, safe, and invigorating drink for man. (i) "manifested forth his glory" Jn 1:14 (k) "and his disciples" Jn 5:13