Exegetical and Hermeneutical Commentary of John 2:11

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

11. This beginning, &c.] Better, this, as a beginning of His signs, did Jesus in Cana; i.e. it is the first miracle of all, not merely the first at Cana. Thus S. John agrees with the Synoptists in representing the Messianic career as beginning in Galilee. This verse is conclusive against the miracles of Christ’s childhood recorded in the Aprocryphal Gospels. See on Joh 4:48. Our translators often in this Gospel, though very rarely in the other three, turn ‘signs’ into ‘miracles.’

manifested ] The same Greek word occurs in connexion with His last miracle, Joh 21:1; Joh 21:14, and the same English word should be used in all the passages. Comp. Joh 7:4 and see on Joh 1:31.

his glory ] This is the final cause of Christ’s ‘signs,’ His own and His Father’s glory (Joh 11:4), and these two are one.

and his disciples believed on him ] What a strange remark for a writer in the second century to make! His disciples believed on Him? Of course they did. Assume that a disciple himself is the writer, and all is explained: he well remembers how his own imperfect faith was confirmed by the miracle. A forger would rather have given us the effect on the guests. Three times in this chapter does S. John give us the disciples’ point of view, here, Joh 2:17 and Joh 2:22; very natural in a disciple, not natural in a later writer. See on Joh 11:15 and Joh 21:12.

Two objections have been made to this miracle (1) on rationalistic, (2) on ‘Temperance’ grounds. (1) It is said that it is a wasteful miracle, a parade of power, unworthy of a Divine Agent: a tenth of the quantity of wine would have been ample. But the surplus was not wasted any more than the twelve baskets of fragments (Joh 6:13); it would be a valuable present to a bridal pair. (2) It is urged that Christ would not have supplied the means for gross excess; and to avoid this supposed difficulty it is suggested that the wine made was not intoxicating, i.e. was not wine at all. But in all His dealings with men God allows the possibility of a temptation to excess. All His gifts may be thus abused. The 5000 might have been gluttonous over the loaves and fishes.

Christ’s honouring a marriage-feast with His first miracle gives His sanction (1) to marriage, (2) to times of festivity.

Four hundred years had elapsed since the Jews had seen a miracle. The era of Daniel was the last age of Jewish miracles. Since the three children walked in the burning fiery furnace, and Daniel had remained unhurt in the lions’ den, and had read the hand-writing on the wall, no miracle is recorded in the history of the Jews until Jesus made this beginning of His ‘signs’ at Cana of Galilee. No wonder therefore, that the almost simultaneous appearance of a Prophet like John and a worker of miracles like Jesus attracted the attention of all classes.

Fuente: The Cambridge Bible for Schools and Colleges

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:

1. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception.
2. 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.
3. 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.
4. 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 believe on him beforehand, 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 John 1:35-51; now they saw that he was invested with almighty power, and their faith was established.

From this narrative we may learn:

1. That marriage is honorable, and that Jesus, if sought, will not refuse his presence and blessing on such an occasion.

2. 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.

3. 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 stale of feeling or employment which would be interrupted by the presence of the Saviour.

4. 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.

5. An argument cannot be drawn from this instance in favor of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely.

6. Nor can an argument be drawn from this case in favor 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 color 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:

Wine	Alcohol Content
Brandy has fifty-three parts and 39 hundredths in a hundred of alcohol, or	5339 percent
Rum	5368 percent
Whisky Scotch..	5432 percent
Holland Gin.	5160 percent
Port Wine, highest kind	583 percent
Port Wine, lowest kind	140 percent
Madeira, highest kind	2942 percent
Madeira, lowest kind	934 percent
Lisbon	894 percent
Malaga	726 percent
Red Champagne	130 percent
White	280 percent
Currant Wine	2025 percent

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.

Fuente: Albert Barnes’ Notes on the Bible

Joh 2:11

This beginning of miracles

The miracles of Christ

Miracles are not only a proof but a part of revelation, and carry their own weight of truth quite independent of their testimony to the authority of the whole.

Christs miracles

I. IDENTIFY THE GOD OF NATURE WITH THE CHRIST OF THE GOSPEL, and show that the Word was God, and that all things were made by Him. Believers in Christ do not need their witness, but should follow up their teaching, and study in nature the wisdom and power and goodness of Christ.

II. ILLUSTRATE THE WIDE BENEFICENCE OF THE GOSPEL. They would have been equally cogent as proofs of His Divine authority if there had been no element of mercy in them; and it is humiliating to reflect that had they been miracles of judgment the people would have been more willing to listen to His words. As it was, they were the outcome of the wealth of compassion that filled His heart, and teach us something of the present range of His love.

III. PROVE THE ILLIMITABLE POWER BY WHICH EVERY GOSPEL PURPOSE WILL BE ACCOMPLISHED. The words, the promise, and the power that performs are eternally linked together. No power, therefore, can prevent the accomplishment of the great purposes of salvation. All fears, then, should be banished. There is no danger that the miracles of Christ do not prove to be under His control.

IV. SHOW THE DIVINE EARNESTNESS WITH WHICH GOD PRESSES UPON THE ATTENTION OF SINFUL MEN THE CLAIMS AND MERCY OF HIS GOSPEL. (W. H. King.)

The miracles of nature

Men cry out for signs, but we may see miracles enough every day. I read that Aarons rod budded, and I am astonished. But last spring I saw a cause of greater astonishment–thousands of bare rods budding and blooming blossoms in the hedges. I saw no one do it, and yet the trees were being daily clothed with thicker foliage. Was not that wonderful? I read that the manna came down daily from heaven to the wilderness, and I am amazed. But I see a cause of greater amazement every year: I see your bread coming, not down from heaven, but up from the earth, a much more unlikely place, every day in the spring. Is not that wonderful? I read that Elijah, hiding by the brook Cherith, was daily fed by two carnivorous ravens, and I am filled with wonder. But there is a cause of much greater wonderment in the fact that millions upon millions are daily fed with abundance of bread and meat, without a single raven under Gods sun to cater for them. I read that Jesus Christ multiplied the loaves and fishes, and that the fragments that remained filled twelve baskets full–there was more at the end of the meal than at the beginning. But thisyear I witnessed a greater miracle: I saw the barley and the wheat increasing, some thirty, some sixty, and some a hundred fold; and the loaves and the fishes, notwithstanding the enormous consumption, are more numerous to-day than they have ever been before. Nature is a standing miracle. (J. C. Jones, D. D.)

The beginning of miracles

There are five reasons why this should be the first.

1. As marriage was the first institution ordained by God, so at a marriage was Christs first miracle.

2. As Christ had showed Himself miraculous a little while ago by a fast, so He cloth now by an extraordinary provision at a feast. When He would not makes stones bread, it was not because He could not.

3. He would not make stones into bread to satisfy Satan, but He was willing to turn water into wine to show forth His glory.

4. The first miracle wrought in the world by man was transformation Exo 7:9), and the first miracle wrought by the Son of Man was of the same nature.

5. The first time you hear of John the Baptist, you hear of his strict diet, and so the first time you hear of Christ in His public ministry, you hear of Him at a marriage feast. (Lightfoot.)

This miracle cannot but have a representative character. We may observe

I. ITS ESSENTIAL CHARACTER. A sign of sovereign power wrought on inorganic nature, not on a living body.

II. ITS CIRCUMSTANTIAL CHARACTER. The change of the simpler to the richer element. In this respect it may be contrasted with the first public miracle of Moses, which commences the record of Old Testament miracles.

III. ITS MORAL CHARACTER.

1. The answer of love to faith.

2. Ministering to human joy in one of its simplest and most natural forms (cf. Mat 11:18-19)

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In each respect the character of the sign answers to the general character of Christ as

1. A new creation.

2. A transfiguration of the ceremonial law into a spiritual gospel.

3. An ennobling of the whole life. In addition, notice that the scene of the sign–a marriage feast–is that under which the accomplishment of Christs work is most characteristically prefigured (Joh 3:29; Mat 22:2; Mat 25:1; Rev 19:7; Rev 21:2). (Bishop Westcott.)

The water made wine

Let us now look at the FACT, the mode, and the motive of this miraculous act. That it was a miracle, a creation-miracle, the turning of water into wine, stands on the face of the record. Every attempt to reconcile belief in the record with an evasion of the creative act implied in it has been a failure. Such suppositions as that the spiritual elevation of the guests under the power of the Lords discourse made them think that to be wine which was only water (Ewald)

, or that He gave to that which still remained water the force and sap of wine (Neander)

or even that this was a supply of wine produced in the ordinary way and providentially arriving in the nick of time at the believing prayer or omniscient foresight of the Saviour (Weiss)

, will not satisfy the fact, nor the plain and honest meaning of the recording Evangelist, an eye-witness of the wonder. Some of those who rest in the fact of the miracle and regard it as creative have vainly attempted to conceive and describe the MODE in which it was wrought. It has long been usual to suggest that this act may be thought of on the analogy of natures work; that what was done here in a moment was the same thing which is done in countless vineyards year by year. The essence of the miracle, says Olshausen, consists in divinely effecting the acceleration of the natural process. So also Augustine long ago. The analogy is tempting, but we gain nothing by it as an explanation. Indeed, it is impossible, and after all inept. There is no real parallel. We can trace these processes in nature; but here we can trace no process. We should have to imagine not only accelerated processes of nature, but also those artificial changes, anticipated and condensed, by which the fruit of the vine becomes a beverage–the ripening of the wine as well as of the grape.

There are no natural laws by which water in a well or in a jar will change into wine. Nature never would do this, however long time you gave her. Finally, for the PURPOSE. One of the main difficulties, according to some expositors, is the absence of sufficient motive. This is a miracle, they say, without a moral end. It is placed at the outset of the Fourth Gospel, with the evident intention of showing

1. That Jesus struck a key-note to His ministry so entirely contrasted with that of the Baptist, whose disciples these first followers of Jesus had originally been.

2. Nor can the objection about the triviality of the occasion justify itself, as if it were the mere relieving of a dinner-table dilemma. Rather the reverse is the true inference. The gracious Lord has sympathy with all needs, the finer as well as the commoner. He who multiplied the loaves for the relief of a hungry congregation might increase the store of wine for the resolving of a social perplexity. The minor graces and courtesies of life are taken account of, in Christianity, as well as the stern realities.

3. But, indeed, to search for an exact necessity as motive here is to miss the whole point. These wedding guests could have done without more and better wine. It is a miracle of superfluity if you will. The well-spring of grace and truth in Jesus Christ overflows at the first onset. He is come to give life, and more abundant. It is placed in the front of the miracle-record not merely to point a contrast between the Saviours ministry and that of the Baptist, but to show how the new economy surpasses the old. This whole transaction reveals His glory as the Bringer of the final and highest dispensation. In Jesus Christ, God has kept His best till last. In fine, it is plainly meant that we should see in this work an epitome of the Lords entire miraculous activity. In it, all His glory is His grace and love. In the Nature miracles we are to note how always He is not ministered unto, but ministers. (J. Laidlaw, D. D.)

The beginning of miracles

All beginnings have a wonderful interest to us. There is a peculiar pleasure in tracing a broad deep river, that bears upon its bosom the commerce of a nation, to its source far up among the mountains, in a little well whose overflowing waters a childs hand could stop; or in going back to the origin of a mighty nation like the Roman, in the drifting ashore, at the foot of the Palatine Hill, of the ark that contained the infant founders. Institutions, social or benevolent, that have been established for ages, derive a fresh charm from the consideration of their first feeble commencement, and the contrast between what they were then and what they are now. There is a mystery about a cloud coming all at once into the blue sky, a star appearing suddenly amid the twilight shades, a spring welling up in the midst of a sandy plain. It seems as if something new were being created before our eyes. A sense of awe comes over us, as if brought into contact with another world. I have had this curious feeling when coming unexpectedly upon the habitat of a very rare plant. This peculiar charm of novelty belongs especially to the origin of sacred institutions-to the beginning of the gospel of Jesus Christ, the performance of the first miracle, the formation of the Christian Church, and the production of the New Testament writings. The thought that there was a time when these things had no existence, that for thirty years Jesus wrought no miracle, that the first believers in the gospel in Judea, Corinth, and Rome had no New Testament, gives a vividness to the feelings with which we regard them, brings back the freshness that has evaporated with long familiarity. The miracle of Cana comes into the midst of the previous natural life of Jesus like a star out of the blue profound, like a well out of the dry mountain side, like a rare, unknown flower appearing among the common indigenous plants of a spot. It brings us out of the narrow wall that hems us round, to the verge of Gods infinity, where we can look over into the fathomless gulf. It is the first act of the new creation, in which a new life-potency entered into what at the time existed, and called forth a new development. It gave to the stream of the worlds course a new motion and a new direction, without which it would have become a stagnant bog–a dead sea. It is the base of that wonderful miracle structure of the gospel, of which the resurrection is the pinnacle. (H. Macmillan, D. D.)

The first miracle

How well fitted this miracle is, in its character, to introduce the train which succeeded it; to open the wonderful order of instructions, doctrines, and works which was afterwards developed; to be, as it was, the first miracle. The glory of the natural day is not manifested forth in the morning by a blaze of meridian splendour. The light is mild and soft which first peeps from behind the hill-tops, or flushes from the bed of ocean. So it was with the glorious gospel of the blessed God. Its first manifestation by miracle was like the spreading dawn. It blended with the joyous accompaniments of a festive occasion and the kind sympathies of domestic life: It came like a nuptial blessing to a young pair who were just commencing the journey of life together. By-and-by we shall see it among the sick, the maimed, and the blind, healing infirmities, and restoring the lost faculties of sense. By-and-by we shall see it in the dark death chamber and the darker tomb, dispelling the darkness and raising the dead. Then we shall find no want of elevation. Then our minds will be filled and overpowered by its sublimity. But now let us do justice to its loveliness, and admire its first approach to the children of men. (F. W. P. Greenwood, D. D.)

Christs first miracle

The first of a series gives the key to the whole. The first animals or plants have been combining types, i.e, have united in themselves the characters of several familes now widely separated. So the earliest human lives were typical. The first notes of a song suggest all that is necessary to make the harmony. And the first miracle enters into all the other miracles that Jesus did, and combines in itself the elements of them all.

1. It is a work of mercy.

2. It is an emblem of a higher spiritual blessing.

3. It is a prophecy of the new genesis.

Like an illuminated initial letter, which contains in itself an illustrated epitome of the contents of the whole chronicle, it appropiately begins the series of Christs beneficent works by a beautiful picture of the nature and design of them all.

I. IT LINKS THE WORK OF THE SECOND ADAM WITH THAT OF THE FIRST. Adams disobedience turned paradise into a wilderness. Christs obedience turns the wilderness into paradise.

II. IT SHOWS THE RESTORATION OF NATURE AS WELL AS HUMANITY. Mans sin brought barrenness: Christs work restores fruitfulness. And as nature shared the effects of the fall with man, it will participate also in the effects of redemption. This miracle is the first step in the process.

III. IT COMBINES THE GOSPEL WITH THE PRECEDING DISPENSATIONS. Moses could only sweeten the waters of Marsh–only ameliorate the bitter spring of human sin, and reform men. Jesus turns the water into wine and regenerates men.

IV. THE OCCASION WAS ONE OF TRANSCENDENT IMPORTANCE. In this respect it is the first in order of rank as well as time.

1. As a human institution marriage stands at the head of all others, originating in paradise and surviving the wreck of the fall.

2. As a type of heavenly mystery it stands first in importance and significance.

(1) The union of those attributes of love and power in God, from which creation had its birth and has its continuance.

(2) The union of Divine influences and human experiences in the soul which forms the kingdom of heaven within.

(3) The union of the Saviour and the Church.

V. THE MIRACLE WAS THE MOST DIFFICULT OF ALL, if any gradation can be allowed. There was here no co-operation of faith. It was not the purification and assistance of a natural function, but a creation de novo. (H. Macmillan, LL. D.)

The miracle as a sign

I. OF CHRISTS MISSION. It was none the less significant because wrought for a temporary purpose. Mans need of Christ appears in trifling as well as conspicuous ways. Food is common-place, but it is an universal need.

1. The act was significant of the joyous and abundant feast He was about to spread for all people.

2. The moment in which it was wrought, when the wine had failed, is a sign of the fact that Christ waits till mans own powers are exhausted before giving His grace. Hence He delayed His advent till the world was exhausted with its efforts to find peace and holiness. The pagan religions were exhausted. Philosophy had failed to solve the problems of life. So we do not receive the fuiness of Christ till convinced of our helplessness and ready to depend on Divine grace.

3. The nature of the miracle, the creation of the wine out of water, not out of nothing, is a sign that

(1) He had come not to create a new world, but to transform the old;

(2) Not to establish a new religion, but to transform Judaism;

(3) Not to produce new characters, but to regenerate stoners. He has poor material to work upon. Human nature is as weak and cold as water. But as He made good and warming wine, so He will strengthen our humanity and fill it with the love of God.

II. OF THE CHARACTER OF CHRIST.

1. Of His grace and glory (Joh 1:14; Joh 1:17).

2. Of His naturalness. He was thoroughly at home, and revealed the natural union of a pure humanity with a Divine life; sympathizing with human joys, as at Bethany with human griefs. Religion does not break the sweet ties which God has formed between man and man.

3. Of His mindfulness of His great object. We see this in His conversation with His mother, which shows us to remember in society that the chief end of man is to glorify God, and that no earthly joy or work must be allowed to unfit us for that. (G. T. Purves.)

The miracle as a sign

In respect of

I. NATURE.

1. It was a miracle in itself, apart from all surrounding circumstances. What is an everyday occurrence in one climate may be a rare wonder in another. To an inhabitant of the tropic the freezing of water would be a miracle. The feats of a chemist would pass for supernatural in the first, but be put down as strictly natural in the nineteenth century. But Christs miracles are miracles all the world over and all the ages through.

2. The miracle was not performed till nature was exhausted. His hour did not come till the wine had actually failed. This always characterizes His interpositions. All He cured were incurable. This is a sign that we may calculate on His presence in extremity. When your earthly wine is all gone, He will come to your relief.

3. This miracle in its results is repeated every year. Miracles are explanatory notes revealing the secret processes of material phenomena, signs of the power that is everywhere and always at work. He turned the water into wine once; He does so still.

II. SOCIETY.

1. It was performed in a wedding. John the Baptist was an ascetic; will Christ be one? The Jews looked for a king; will Christ then claim the throne? Christ was not an ascetic, for He went to a wedding. He was not a dignitary, for it was a wedding of ordinary people. This was a sign then that He belonged to Society.

2. The miracle was performed at the feast. Jesus was always the antagonist of suffering and the source of joy. The thing here signified is that if there is a time to weep there is also a time to rejoice.

3. It was performed at a marriage feast for the purpose of beneficence, to point out the difference between the Old Testament miracles and those of the New, and to show the different character of the two dispensations.

4. It was a miracle of luxury. Wine was not needful to maintain life; loaves and fishes were. This is a sign then that man does not live by bread alone, but is permitted to go after the beautiful in every form. Is it sinful to have pictures whilst the heathen be unreclaimed? There is no reason why Englishmen should be half-civilized because Kaffirs are altogether barbarous. Because the potato is the more useful plant of the two, that is not to say that the rose is unnecessary.

5. The miracle is a sign that self-restraint should be practiced in the midst of abundance.

III. CHRISTS PERSON.

1. He had not to acquire glory, bat only to manifest it. He manifested it here as the Sovereign of nature.

2. As a consequence His disciples believed in Him. They did so before. This confirmed them. Miracles cannot convince unbelievers. It was the disciples, not the guests, who believed. (J. Cynddylan Jones, D. D.)

The first miracle of Christ the sneaking expression of His life and work

I. OF HIS PERSON, in which the earthly human nature becomes a heavenly: the essential, genuine Vine (Joh 15:1).

II. OF THE POWER OF HIS LOVE which transformed the water of earthly need into the wine of heavenly joy: brings forth judgment unto victory, makes blessedness out of Divine sorrow.

III. OF HIS DIVINE 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.

IV. OF HIS LAST WORK The glorification of the world. (J. P. Lange.)

The beginning of signs: or the sacredness of common life

I. CHRISTS SYMPATHY WITH THE RELATIONSHIPS AND GLADNESS OF MANS LIFE. That was a new thing in the world, the sign of a new spirit that was to pervade mankind. There is a strong tendency in human nature to associate lofty morality with rigorous sternness of life: the prophets; John the Baptist; monks. But here Christ mingles with the gladness of a wedding feast, and exerts His supernatural power to supply a festive need. This implied

1. That earthly life was to be glorified by the heavenly.

2. That human love is not to be carnalized, but made Divine.

3. That human relationships do not clash with the love of God, but are to become powerful instruments for aiding it.

4. That no sphere is too common for Christ to sanctify.

II. CHRIST BESTOWED ON COMMON THINGS A HIGHER POWER IN ORDER TO AWAKEN HUMAN GLADNESS. This signifies the elevation by Him of the natural into the Divine, of the common into the uncommon. Here again was a new thing to the world. To Christs eye nothing was commonplace; not the lowest man nor the plainest life. His mission was to glorify the old and familiar.

III. Combining these two features, we see that LIFE IN ALL ITS COMMON RELATIONSHIPS AND COMMON TOILS IS TO BE A MANIFESTATION AND SERVICE OF CHRIST. In human friendship we are to serve Christ, and in our daily work to glorify Him. Life throughout, with its joys and sorrows, is to be transformed. How is this to be done? Notice

1. That the character of a mans deeds is determined by their inner motive, not by their outward form.

2. This sanctity is attained through the power of Christs love.

IV. THE RESULTS WHICH WOULD FLOW FROM THE ATTAINMENT OF THIS.

1. Life would become a constant manifestation of Christ.

2. Life would be a constant education for the heavenly.

3. It would give us the assurance of eternal fellowship. (E. L. Hull, B. A.)

Miracles as signs

The term sign denotes in its simplest usage

1. A means of identification (Luk 2:12; 2Th 3:17).

2. A proof or evidence furnished by one set of facts to the reality and genuineness of another (2Co 12:12).

3. A symbol or emblem (Eze 4:3). Now the miracles of Christ were signs in all these three senses. They identified Him as the Messiah foretold in prophecy; they authenticated Him as the Son of God, and furnished evidence of the truth of the claims which He put forth; and they were emblems in the material sphere of the blessings which He came to bestow in the spiritual, and of the manner in which they were to be received by those whom He designed to benefit. (W. M. Taylor, D. D.)

Manifested forth His glory

The first miracle an Epiphany of Christ

This glory is undoubtedly Christs Divine glory full of grace and truth; the effulgence of His perfections translated so as to bring them within the reach of sense. And when John says that Christ manifested forth His glory he implies that although it had been almost entirely hidden for years, yet, like the sun behind the clouds, it had all along been lying below the surface. The miracle rolled away the clouds from the face of the sun.

I. CHRISTS GLORY WAS SEEN IN HIS ENTIRE CONTROL OVER NATURE. Power over nature always excites our admiration. But why is it that the man of science, whose genius can tame or discipline steam or electricity, wins so deep and universal an enthusiasm? Not because the feat has the charm of novelty, nor because it is an enrichment of mans life and an addition to his comfort, but because there is in him, at an immeasurable distance, an approximation to God. And yet we can explain it by natural causes which fall within the range of experience. But a miracle passes that line. And since we know that order is a principle which belongs to the very life of the Creator as well as to His administration, we conclude that He will not depart from His ordinary rules without some reason, and that no one but Himself can dispense with them. And thus in a miracle God is actively present, not as authorizing anarchy, but suspending some lower law to give play to some higher. The outward miracle arrests mans reason and imagination to behold in it the manifested glory of the Lord of Nature. Had we witnessed it, should we have recognized it as what it was? Yes, if we can say with the Te Deum that earth as well as heaven is full of the majesty of Gods glory. No, if we see in nature only the operation of self-existent laws.

II. THE GLORY OF SPIRITUAL TRUTH, an unveiling of the laws whereby the King of the new spiritual empire would govern His subjects.

1. Nature is ever being silently changed into something higher and better than when Christ found it. What is Holy Scripture but the water of what might have been a human literature changed by the Spirit of Christ into the inspired Word of God? That which was mere good-nature becomes Divine charity by grace: that which was only well-exercised reason or farsighted judgment becomes faith: all the natural virtues are transformed into the spiritual. So it was at the first. The Sanhedrim were perplexed at the intellectual and moral power of the illiterate apostles. The Roman proconsuls were bewildered at the majestic constancy of poor men and weak women and children. And so it is now.

2. The law of continuous improvement from good to better and from better to best. The real Giver of the good wine does not fascinate by the charm of His earliest gifts and then give to the jaded faculties His poorer graces. In His service the spiritual senses do not follow the law of bodily decay, they gain with advancing years, and require and receive higher nutriment.

III. THE GLORY OF HIS CONDESCENDING AND TENDER CHARITY.

1. Christ here began that life of condescension before men which was involved in His incarnation, and which He followed heedless of slander and misconstruction.

2. Christ here shot forth a ray of that glorious love which redeemed the world. His whole action is marked with tender consideration; He saves this poor couple from the disappointment of being unable to entertain their friends; He adds to their store, but in such a manner as to lay them under no embarrassing obligation to Himself. So God bestows His blessings so unobtrusively that we forget the Giver, but here, as ever, would teach us to imitate Him when we bestow ours. (Canon Liddon.)

The lesson of Epiphany–peace and plenty through Christ

Consider this miracle in the light of the service for the Second Sunday in Epiphany.

I. THE COLLECT, which is a prayer for peace. The Collects are supposed to collect the subject of the Gospel and Epistle. But the gospel is a miracle of plenty, a contrasted idea to that of peace. There may be lavish plenty when there is no peace–there may be deep peace when there is little plenty. And yet in the deepest, truest sense of the terms they are one. Their separation is only temporary and accidental. For what is peace? Perfectly satisfied desire. Disquiet is want of satisfaction. But in spiritual and intelligent creatures there must be the satisfaction of the whole nature. If man be body, spirit, and soul, if any one of these be unsatisfied, he cannot be at rest. In vain you satisfy animal appetite and intellectual craving, if the hunger of the spirit be unappeased. And men are not at peace, because of the first great mistake that man made in his first sin when he withdrew the food for his soul. This food is God. Mans sin was the determination to have the feast of body and mind without this spiritual element, and the sin and misery of man ever since has been to sit down to a banquet from which he has banished God. And God forbid that without Him there should ever be peace: because it is the lack of this plenty disquieting his soul that leads him to God. God teaches this truth in

1. His Word.

2. His providence. Lest man should lose himself in sensual delights God drove him from Eden. Sometimes God shows us how poor the gift is without the Giver; sometimes how blessed the Giver is without the gift, and better by giving Himself with the gift. This is the highest of all states, even heaven itself. This the true peace and plenty our Father meant us to have. It is our sin that has set them in antagonism.

II. Now turn to the Gospel. We see Christ giving back to men the lacking plenty of their feasts. The wine had run low. He renews it in lavish abundance that He may tell as in symbol that for the renovated man the amplest enjoyment of Gods gift is consistent with perfect peace. Christ has come to tell us that we need Him and may have Him in all our joys.

III. THE EPISTLE teaches us that there is an Epiphany amongst men as there was once an Epiphany to men. In the Gospel Christ gave Himself and His best gift to us. In the Epistle Christ calls upon us to show Him forth to men by giving ourselves and our gifts to others. That is the very reason He gave Himself to us. Freely ye have received; freely gird; fill to the brim the means of helping anothers need: your material, intellectual, and spiritual wealth. (Bp. Magee.)

The glory of the Virgin Mother

1. For thirty years Christ had done no miracle: which is itself worthy to be called a miracle. He was content to live in obscurity till His hour was come. This is true greatness. In all the works of God there is a conspicuous absence of haste. Six slow days and nights of creative force before man was made. Two thousand years to discipline and form a Jewish people: four thousand years of darkness, ignorance, and crime before the fulness of the time. Whatever contradicts the Divine plan must pay the price of haste–brief duration.

2. St. Paul speaks of the glory of woman as distinct from that of man. Their provinces are not the same, and the qualities which are prominent and beautiful in the one are the reverse in the other. The glory of her who was highly favoured among women was different from that of her Son in degree–the one was human, the other was more: in order the one manifesting the grace of womanhood, the other the majesty and wisdom of manhood in which God dwelt. The glory of the Virgin consisted in

I. HER CONSIDERATENESS. There is gentle womanly tact in the words They have no wine. Unselfish thoughtfulness about others comforts; delicate anxiety to save a straitened family from the exposure of their poverty. So in old times, with thoughtful hospitality, Rebekah offered water to Abrahams wayworn servant. So Martha showed her devotion even to excess. So the women ministered of their substance.

II. SUBMISSION. Whatsoever He saith unto you, do it. Here is the true spirit of obedience. Not slavishness, but loyalty to and trust in a person whom we reverence. Submission at the outset of the Bible is revealed as womans lot and destiny. The curse of obedience, as that of labour, transformed by Christ into a blessing. This blessing twofold.

1. Freedom from doubt. Mary felt no perplexity at the rebuke. A more masculine mind would have been made sullen and sceptical. Mary could not understand, but she could trust and wait. So with the Syro-Phoenician woman, Mental doubt rarely touches women. Soldiers and sailors do not doubt. Prompt, unquestioning obedience is the soil for faith.

2. Prevailing power with God. The Saviours look promised, probably, more than His words. Prayer is a deep mystery to the masculine intellect. How, says Logic, can mans will modify the will of God? Where, then, lies the use of it? But there is something mightier than intellect, truer than logic–the faith that works by love.

III. PURITY OF HEART AND LIFE.

1. Gradually the recognition of this became idolatry. Why? Before Christ the qualities honoured as Divine were probably masculine–Courage, Wisdom, Truth, Strength. But Christ proclaimed Meekness, Obedience, Affection, Purity–graces distinctly feminine. Men sought to give these new ideas embodiment, and they found them embodied in the Virgin Mother.

2. The only corrective for this idolatry is the perfect humanity of Jesus Christ. His heart had in it the blended qualities of both sexes, and when we have learned that in Christ there is all that is manly and all that is womanly, we are safe from Mariolatry. (F. W. Robertson, M. A.)

The glory of the Divine Son

I. THIS GLORY DID NOT BEGIN WITH THE MIRACLE, THE, MIRACLE ONLY MANIFESTED IT. And if instead of rousing men to see the glory of Christ the miracle merely fastened attention on itself, the whole intention of a miracle is lost. To the wise man the lightning only manifests the electric force which is everywhere, and which for one moment has become visible. As often as he sees it it reminds him that the lightning Slumbers in the dewdrop, in the mist, and in the cloud, and binds together every atom of water that he uses in daily life. But to the vulgar mind the lightning is unique, a something which has no existence until it appears. So to the half-believer a miracle is the one solitary evidence of God. But to the true disciple a miracle only manifests the power and love which are at work everywhere. It is not more glory, but only glory more manifested when water at His bidding passes at once into wine. And if you do not feel as David felt, Gods presence in the annual miracle, and that it is God which in the vintage causeth wine to make glad the heart of man, this miracle would not have given you conviction of His presence. If you hear not Moses and the prophets, etc. This deep truth of miracles most men miss. They believe that Jesus was Divine because He worked miracles. But it is by power less Divine that the same Being bears witness to truth, forgives His enemies, makes it His meat and drink to do His Fathers will?

II. IT WAS THE GLORY OF CHRIST TO DECLARE THE SACREDNESS OF ALL THINGS NATURAL.

1. All natural relationships. John the Baptists was the highest form of religious life known to Israel. His was a life of solitariness. Christ goes to a marriage to declare the sacredness of feelings which had been reckoned carnal and low. For it is through our human affections that the soul first yearns after God, and it is to them that the Infinite reveals Himself: and by an earthly relationship God has typified to us the only true espousal–the marriage of the soul to her eternal Lord.

2. The sacredness of all natural enjoyments. To say that this was a religious ceremony is sophistry; and to say that although Christ was there it would not be safe for us to go, is to overlook the fact that His disciples were there. No! the temptation was past, the ministry of John was over; and now the Bridegroom comes into She world in the true glory of the Messiah–not in a life of asceticism, but in a life of godliness; not separating from life, but consecrating it. The ascetic life is more striking, easier, add more reputable. But the life of Him who was called a man gluttonous and a wine bibber, a friend of publicans and sinners was far harder, but it was heavenlier. (F. W. Robertson, M. A.)

The manifestation of Christs glory

I. The manifestation of Jesus Christ is the only true essence of our Christianity.

II. The manifestation of Jesus Christ is the true evidence of our Christianity.

III. The manifestation of Christ to others is the one great evangelistic duty of the Christian and of the Church. (Bishop Barry.)

The peculiar glory of Christ

Moses was not said to manifest his glory when he turned water into blood; nor Paul, nor Peter, nor any of the apostles, to manifest their glory in the miracles which they wrought. Why this peculiarity of language in the ease of Christ? Was it not from the peculiarity of His person–God as well as man? (J. Fawcett, M. A.)

The glory of conquest

As the first ray of the morning reveals the glorious light which is soon to flood heaven and earth, so the first miracle of Jesus revealed the glory of Him who had come to subdue all things unto Himself. (G. T. Purves.)

Christ at a wedding

You nowhere read of His being at a funeral. Why? Because marriage belongs to the primeval order of creation, but funerals do not. Marriage is a part of the original programme of the universe, but death is an intrusion. He, therefore, went to a marriage to vindicate the Divine order; He did not attend funerals because they are incursions upon that order. He was the Everlasting Life, and consequently could not join in the procession of death. Indeed, each time He met death in His sojourn through the world, He could not but grapple with him and compel him to give up his prey. (J. C. Jones.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The sense is not, that this was the first miracle which Christ wrought in Cana of Galilee; but this was the first miracle which Christ wrought after he was entered upon the public ministry, and it was wrought in that Cana which is within the confines of Galilee, either in the lot of Zebulun or Asher: yet there are some who would not have it the first miracle which Christ wrought, but the first which he wrought in that place; but there is no reason for such an interpretation; for then there had been no reason for the following words, for Christ did not manifest his glory there only; though some object those wonderful or miraculous things happening at our Saviours birth, of which we read, Mat 2:9; Luk 2:9. Yet as some distinguish between mira and miracula, so others give a more plain and satisfactory answer, telling us those were miraculous operations more proper to the Father and the Spirit, thereby attesting the Deity of Christ, than to Christ considered as God man. This was the first of those miraculous operations which were wrought by Christ Jesus as God man, by which he manifested his glory, the glory mentioned in Joh 1:14, as of the only begotten of the Father; his Divine majesty and power.

And his disciples, who before believed on him, Joh 1:41,45, now more firmly believed on him, Joh 14:1, as Mediator. In Scripture that is often said to be, which doth not commence, but increase from that time and occasion.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. manifested forth hisgloryNothing in the least like this is said of the miracles ofprophet or apostle, nor could without manifest blasphemy be said ofany mere creature. Observe, (1) At a marriage Christ made His firstpublic appearance in any company, and at a marriage He wrought Hisfirst miraclethe noblest sanction that could be given to thatGod-given institution. (2) As the miracle did not make bad good,but good better, so Christianity only redeems, sanctifies, andennobles the beneficent but abused institution of marriage; andChrist’s whole work only turns the water of earth into the wine ofheaven. Thus “this beginning of miracles” exhibited thecharacter and “manifested forth the glory” of His entireMission. (3) As Christ countenanced our seasons of festivity,so also that greater fulness which befits such; so far was Hefrom encouraging that asceticism which has since been so oftenput for all religion. (4) The character and authority ascribed byRomanists to the Virgin is directly in the teeth of this and otherscriptures.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

This beginning of miracles,…. This miracle of turning water into wine, was the first miracle Christ ever wrought, either in public or private; for as for what miracles he is said to do in his infancy, there is no reason to give credit to them: and this he

did in Cana of Galilee; not that this was only the first he did in that place; he afterwards working another there, namely, the cure of a nobleman’s son, Joh 4:46, but the first he did any where, and it was in this place; and which the Syriac and Persic versions again call Kotne of Galilee; [See comments on Joh 2:1];

and manifested forth his glory; the glory of his deity and divine sonship, which was hid by his assumption of human nature, but broke forth and showed itself in his miraculous operations, and particularly in this:

and his disciples believed on him; the above five disciples; see Joh 2:2; whom he had called, and who were with him at this marriage, and were made acquainted with this miracle: and though they believed in him before, and had declared, and professed him to be the Messiah, Moses and the prophets spoke of, and the Son of God, and King of Israel; yet they were, by this miracle, more and more confirmed in the faith of these things: besides, others might be made his disciples at this time, and be hereby brought to believe in him.

Fuente: John Gill’s Exposition of the Entire Bible

This beginning of his signs did Jesus ( ). Rather, “this Jesus did as a beginning of his signs,” for there is no article between and . “We have now passed from the ‘witness’ of the Baptist to the ‘witness’ of the works of Jesus” (Bernard). This is John’s favourite word “signs” rather than wonders () or powers () for the works () of Jesus. is an old word from , to give a sign (12:33). He selects eight in his Gospel by which to prove the deity of Christ (20:30) of which this is the first.

Manifested his glory ( ). First aorist (effective) active indicative of , that glory of which John spoke in 1:14.

Believed on him ( ). First aorist active indicative of , to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

Fuente: Robertson’s Word Pictures in the New Testament

This beginning. Or, more strictly, this as a beginning.

Of miracles [] . Rev., correctly, signs. See on Mt 11:20; Mt 24:24. This act was not merely a prodigy [] , nor a wonderful thing (qaumasion), nor a power [] , but distinctively a sign, a mark of the doer’s power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory.

Believed on Him [ ] . See on 1 12. Literally, believed into. Canon Westcott most aptly says that it conveys the idea of “the absolute transference of trust from one’s self to another.”

Fuente: Vincent’s Word Studies in the New Testament

1) “This beginning of miracles,” (tauten archen ton semeion) “This beginning (origination) of miraculous signs,” of supernatural demonstration to attest His identity, Deity, and Divinity, Joh 3:2. These miracles Jesus later performed, like prophesies He fulfilled, were signs by which men were then and are now called upon to believe or receive Him, _20:30-31.

2) “Did Jesus in Cana of Galilee,” (epoiesen ho lesous en Kana tes Galilaias) “Jesus did (performed) in Cana of Galilee,” It was done in His own native land, near His own home town of Nazareth in Galilee, a place of spiritual darkness, Joh 2:13; Mat 14:13-17.

3) “And manifested forth his glory; (kai ephaneresen ten doksan autou) “And manifested (showed forth) his glory,” His heavenly identity, as the only begotten of the Father, come in the express image of God, to bring redemption to all mankind, Joh 1:14; Heb 1:1-3; 1Ti 3:16; Gal 4:4-5. The water was necessary for cleansing, outer cleansing, while the wine was used as a symbol of joy and happiness to the one with inner cleansing.

4) “And his disciples believed on him.” (kai episteusan eis auton hoi mathetai autou) “And his disciples trusted in him,” His Divinity, 1Jn 5:13. Their faith in His Messiahship was confirmed.

Thirty-five miracles Jesus performed were recounted in the gospels for testamentary purposes as follows:

1) Seventeen were incidents where He healed all manner of incurable physical ills, as leprosy, paralysis, blindness, deafness, dumbness, etc.

2) Six were incidents where He healed the mentally deranged, cast out demons and unclean spirits.

3) Nine were incidents where He suspended and overcame the laws of nature, natural law, for Divine purposes.

4) Three incidents recount His raising the dead. And all were done that men might believe and be saved, Joh 20:30-31.

Fuente: Garner-Howes Baptist Commentary

11. This beginning of miracles. The meaning is, that this was the first of Christ’s miracles; for when the angels announced to the shepherds that he was born in Bethlehem, (Luk 2:8,) when the star appeared to the Magi, (Mat 2:2,) when the Holy Spirit descended on him in the shape of a dove, (Mat 3:16; Mar 1:10; Joh 1:32,) though these were miracles, yet, strictly speaking, they were not performed by him; but the Evangelist now speaks of the miracles of which he was himself the Author. For it is a frivolous and absurd interpretation which some give, that this is reckoned the first among; the miracles which Christ performed in Cana of Galilee; as if a place, in which we do not read that he ever was more than twice, had been selected by him for a display of his power. It was rather the design of the Evangelist to mark the order of time which Christ followed in the exercise of his power. For until he was thirty years of age, he kept himself concealed at home, like one who held no public office. Having been consecrated, at his baptism, to the discharge of his office, he then began to appear in public, and to show by clear proofs for what purpose he was sent by the Father. We need not wonder, therefore, if he delayed till this time the first proof of his Divinity. It is a high honor given to marriage, that Christ not only deigned to be present at a nuptial banquet, but honored it with his first miracle. There are some ancient Canons which forbid the clergy to attend a marriage. The reason of the prohibition was, that by being the spectators of the wickedness which was usually practiced on such occasions, they might in some measure be regarded as approving of it. But it would have been far better to carry to such places so much gravity as to restrain the licentiousness in which unprincipled and abandoned men indulge, when they are withdrawn from the eyes of others. Let us, on the contrary, take Christ’s example for our rule; and let us not suppose that any thing else than what we read that he did can be profitable to us.

And manifested his glory; that is, because he then gave a striking and illustrious proof, by which it was ascertained that he was the Son of God; for all the miracles which he exhibited to the world were so many demonstrations of his divine power. The proper time for displaying his glory was now come, when he wished to make himself known agreeably to the command of his Father. Hence, also, we learn the end of miracles; for this expression amounts to a declaration that Christ, in order to manifest his glory, performed this miracle. What, then, ought we to think of those miracles which obscure the glory of Christ?

And his disciples believed on him. If they were disciples, they must already have possessed some faith; but as they had hitherto followed him with a faith which was not distinct and firm, they began at that time to devote themselves to him, so as to acknowledge him to be the Messiah, such as he had already been announced to them. The forbearance of Christ is great in reckoning as disciples those whose faith is so small. And indeed this doctrine extends generally to us all; for the faith which is now full grown had at first its infancy, nor is it so perfect in any as not to make it necessary that all to a man should make progress in believing. Thus, they who now believed may be said to begin to believe, so far as they daily make progress towards the end of their faith. Let those who have obtained the first-fruits of faith labor always to make progress. These words point out likewise the advantage of miracles; namely, that they ought to be viewed as intended for the confirmation and progress of faith. Whoever twists them to any other purpose corrupts and debases the whole use of them; as we see that Papists boast of their pretended miracles for no other purpose than to bury faith, and to turn away the minds of men from Christ to the creatures.

Fuente: Calvin’s Complete Commentary

(11) This beginning of miracles did Jesus in Cana of Galilee, or, more exactly, This did Jesus in Cana of Galilee as the beginning of His signs. The form of the sentence makes it certain that it is the absolutely first and not the first in Cana which is meant.

It is important to note here that St. John uses only once, and that in our Lords test of the courtier, and connected with sign (Joh. 4:48), the word which represents miracle, wonder, portent, and that he nowhere uses the word which represents powers or mighty works. For him they are simply works, and these works are signs. He thinks of our Lord as the agent in all creation, and the source of all life (Joh. 1:2-3); but this being so, no display of power impresses him, and no wonder startles him. All is the natural work of the divine worker; but like Himself, every work is also a word. It speaks to him who hath ears to hear. It is a sign to him who can spiritually interpret. That at His will water became wine, is as natural as that, by that will, the rain passing through earth and vine and grape should become wine. From his point of view both are equally explicable; from any other, both are in ultimate analysis equally inexplicable. Voici le vin qui tombe du ciel! is the French peasants expression for the one (comp. Trenchs note).

The conscious water saw its God, and blushed,
[Nympha pudica Deum vidit, et erubuit]

is the English poets expression for the other.

This gives the key, then, to the selection of miracles by St. John, and to their interpretation. He gives those which mark stages of fuller teaching. They are signs of a new revelation, and lead to a higher faith. What was the fuller teaching in this first sign? The heart must seek to read it. Words can only seek to guide. Would not those Jews remember the first miracle of Moses, and later, if not then, see here the contrast between the Law which came by Moses, and the grace and truth which came by Jesus Christ (Joh. 1:17)? Would not those exact observers of traditional rites see a living principle growing out of the rite practised at every meal (comp. Mar. 7:3, Note), and feel that it is the letter which killeth, it is the Spirit which giveth life? Would not those who thought of Him as the Messianic King of Israel read in His presence at the festal tide of family life the meaning of the claim to be Son of Humanity? Would not the followers of the hermit John learn that Christianitys message is not for the wilderness, but for the hearts of men; and that its life is not one of seclusion from the world, but of moral power in it (Joh. 17:15)? Would not those who had heard the Baptists record, and had felt and uttered their own convictions, hear now the secret voice of Nature joining in the witness? Some such thoughts as these came to them in a fulness of power they had not known before. It was to them as a new manifestation of His glory, and the disciples again believed.

The other signs recorded in this Gospel are, the Healing of the rulers son (Joh. 4:46-54); and of the impotent man at Bethesda (Joh. 5:1-9); the Feeding of the five thousand (Joh. 6:5-59); the Walking on the sea (Joh. 6:15-21); the Giving of sight to the man born blind (Joh. 9:1-7); the Raising of Lazarus (John 11); the Draught of Fishes (Joh. 21:1-8) See Notes on these passages, and on Joh. 20:30.

[(3) JESUS MANIFESTS HIMSELF PUBLICLY (Joh. 2:12 to Joh. 4:54):

(a)

In Jerusalemthe Temple (Joh. 2:12-22);

(b)

In Jerusalemthe city (Joh. 2:23 to Joh. 3:21);

Nicodemus: The new birth (Joh. 2:1-8);

Belief (Joh. 2:9-15);

Judgment (Joh. 2:16-21);

(c)

In Juda (Joh. 3:22-36). The Baptist.]

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Beginning of miracles ” The Infancy of Jesus,” a book so called, written very anciently, but later than the Apostolic age, relates previous actions or miracles said to have been performed by Jesus in his childhood. They are of the most fantastic character. These compositions show, by their very nature, their vast inferiority, and the true divinity of the Gospels.

Manifested forth his glory Glory is God’s own attribute; and Jesus, in putting forth the divine power resident in him, manifested forth his true, indwelling, divine glory.

His disciples believed on him Believed on him, as he now manifested himself, as possessed of creative power. See note on Joh 2:22.

On this miracle we may remark:

(1.) It confers a divine honour on the institution of marriage. Dr. Clarke says that “it was the first Christian marriage that ever took place; that Christ, his apostles, his mother, the purest of virgins and most holy of witnesses, were all present.” Every wedding should be such as such company might attend. Ministers should be careful that the wedding ceremony be not hastily or irreverently performed, but with a solemn impressiveness. Nor is any place so suitable for such a ceremony as the sanctuary of God.

(2.) Our Lord’s attendance and miracle at this wedding, with its festivity of wine, were public proof that he had not, as some sceptics have maintained, any origin from, or connection with, the sect of Essenes. See note on Mat 3:7. Jesus was no model for anchorites, shakers, or dervizes, but a perfect example of serene, social, every-day piety.

(3.) As long ago as Augustine, it was said that Jesus in this miracle did rapidly what the God of nature does slowly every autumn. Christ only accelerated the process of nature in making water into wine. Olshausen adopts the idea; but Strauss replies that Jesus professedly did more than accelerate nature. He put to the water something besides the water. True. Still the vine does slowly what Jesus here does rapidly; namely, blends with the water those ingredients, collected from the surrounding elements, which constitute the wine. There is, therefore, evidently nothing impossible to divine power in selecting and putting together these elements, which amount to the desired vinous compound.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘This beginning of his signs Jesus did in Cana of Galilee, and revealed openly his glory, and his disciples believed on him.’

The whole account illustrates to John that here is One Who will take the old ceremonies (the jars of purification) and replace them with a new and vibrant reality, the wine of the Kingly Rule of God. The water of the old religion will become the wine of the new, which will introduce a new and wonderful future, a time of joy and fruitfulness, a Messianic Feast of overflowing plenty. God has saved the best until last. The Messiah is seen as here at last to satisfy men’s deepest needs, and by His actions He reveals His glory as the provider of God’s richest blessing. This is why John can call it a ‘sign’, indeed the first sign, of the purpose Jesus has come to fulfil. The incident strengthens and confirms the faith of the disciples (v. 11). It indicates that in one sense His hour has begun. This sense of the importance of the timing of all that He does comes out again in Joh 7:6.

But we must not just stop at the symbolism. It was also a remarkable miracle indicating Jesus’ power over nature. It was a reminder that ‘all things were made by Him’ (Joh 1:3). It thus also indicated that He was the Son of God, God’s powerful Word. The miracle happened as a result of His words (‘whatever He says to you do it’).

Fuente: Commentary Series on the Bible by Peter Pett

Joh 2:11. And manifested forth his glory: That is, demonstrated his power and character to the conviction of the disciples, and in some sense and degree to that of all the guests. This being the first miracle that they had ever seen Jesus perform, it tended not a little to the confirmation of their faith, and made his fame spread over all the neighbouring country. Moses confirmed his mission by producing water from a rock; but our Lord, by changing water into wine: and by that change he manifested himself to be the Lord of the creation. It was as easy for that Omnipotence which is the author of all things, to do this in the present method, as it is for him to do it every year from the moisture descending from heaven, which is imbibed by the roots of the vine, and after frequent filtrations is ripened in the grape. It is true the frequency with which this change occurs, renders it familiar and unnoticed; but when water is changed into wine in the vessels, the novelty makes a stronger impression on the mind; and the effect, though not a greater exertion of Almighty power than that which is produced by the common course of nature, strikes us much more than that which is become familiar.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 2:11 . The before being spurious (see critical notes), we must translate: This, as beginning of His miracles, did Jesus at Cana . See on Joh 4:54 , and Bernhardy, p. 319; Stallbaum, ad Plat. Gorg . p. 510 D. From this it is clear that it is the first miracle in general , and not merely the first of those that were wrought in Cana (Joh 4:46 sqq.), that is meant (so already in Chrysostom and Paulus). This concluding remark of John’s simply serves to express, on occasion of the first of them, the teleological nature of the miracles of Jesus generally.

] not “His excellent humanity” (Paulus), but His divine Messianic majesty , as in Joh 1:14 . The miracles of Jesus, as He Himself testified, had for their object not only the of the Father , but also His own , Joh 11:4 (in opposition to Weizscker, Jahrb. f. Deutsche Theol . 1857, p. 165). The former is really the latter, and the latter the former. Observe how in John (as well as in the Synoptics) Jesus begins His Messianic ministry in Galilee , even in this His first miracle.

, . . .] and His disciples became believers in Him . The faith which they already had (Joh 1:35-51 ) was only introductory, belonging to the commencement of their connection with Jesus; now, upon the basis of this manifestation of His glory (Joh 1:14 ), came the more advanced and fuller decision, a new epoch in their faith, which, moreover, still continued susceptible of and requiring fresh additions even to the end (Joh 11:15 , Joh 14:11 ). There is no hint here of any contrast with the unbelief afterwards manifested by the people (Brckner), nor can this be inferred from Joh 2:12 ff. Comp. Weiss, Lehrbegriff , p. 102.

Note .

This turning of the water into wine must be regarded as an actual miracle , for John as an eye-witness (see on Joh 1:41-42 ), in the most simple and definite manner (comp. Joh 4:46 ), represents it as such, and as the first manifestation of the divine glory dwelling in Christ in the direction of miraculous working (not as portraying beforehand the heavenly marriage supper, Rev 19:8 , Mat 26:29 , as Hofmann, Schriftbeweis , II. 2, p. 407, and Baumgarten, p. 99, take it). Every exposition which explains away the miraculous element contradicts the words and the purpose of St. John, infringes on his credibility and capacity for simple observation, and places even the character of Jesus in an ambiguous light. The physical inconceivability , which nevertheless is not identical with absolute impossibility (against Scholten, p. 215), pertains to this work in common only with every miracle; [137] and hence the appeal made to a supposed accelerated process of nature (Olshausen, comp. already Augustine and Chrysostom), which must have been at the same time an artificial process, is only a superfluous crutch on which the representation is made to lean, inapplicable to the other miracles, and as arbitrary as it is (in the absence of a vine) inadequate. Its inconceivableness in a telic point of view John himself removes in Joh 2:11 ; and remembering its design as there stated, the miracle was not an act of luxury (De Wette), but of abounding human kindness in blessing (see on Joh 2:6 ). To suppose another design, viz. that Jesus wished to show how opposed He was to the strict asceticism of the Baptist (Flatt, Olshausen), is pure and arbitrary invention, in opposition to Joh 2:11 . Further, the fact that the Synoptics have not the narrative really amounts to nothing, because John selected and wrote independently of the synoptical series of narrations; and as they have not the first, so neither have they the last and greatest miracle. We must, after all, abide by the simple statement that there was a change of substance (Joh 2:9 ), effected by the power of Jesus over the sphere of nature, in conformity with a higher law of causation. Granting this power, which the whole range of the Gospel miracles demands, there is no ground whatever for contenting oneself (against Joh 2:9 ) with the assumption of a change of attributes merely in the water, whereby (after the analogy of mineral waters) it may have received the colour and taste of wine (Neander). It is levity of an equally objectionable kind, and a wronging of a writer so serious as John, to explain what occurred as a wedding joke , as Paulus (Jesus had a quantity of wine brought into the house, and had it mixed with water out of the pitchers and put upon the tables, Joh 2:4 having been spoken jestingly) and Gfrrer (Mary brought the wine with her as a wedding present, and during the feast, at the right moment, she gave her son a sign to bring out and distribute the gift) have agreed to do. Thus, instead of the transmutation of the water, we have a frivolous transmutation of the history. [138] Lastly, the mythical explanation contradicts the trustworthiness and genuineness of the Gospel. According to it, fact is resolved into legend a legend derived from the analogies of the histories of Moses (Exo 15:23 sqq.) and Elisha (2Ki 2:19 ), as Strauss will have it, or from a misunderstood parable, as Weisse thinks; while De Wette without, however, adopting the mythical view, but not fully recognising the historic character of the narrative regards the dispensing of the wine as an act corresponding with the dispensing of the bread, and both as answering to the bread and wine in the Lord’s Supper. This he holds to be the most appropriate explanation; but it is all the more inept, because there is not the least hint of it in the narrative, and because the Lord’s Supper is not once mentioned in John. According to Schweizer and Weisse, the paragraph is to be reckoned among certain interpolations which have been added to the genuine Johannean nucleus, an arbitrary assertion; whereas Baur, whose criticism rejects the whole Gospel, transforms the narrative into an allegory, wherein water is the symbol of the Baptist, wine of the Messiah’s dignity ( i.e . the bridegroom’s), and the transformation typifies the transition from the preparatory stage of the Baptist to the epoch of Messianic activity and glory (comp. Baumgarten Crusius, p. 82); while Hilgenfeld ( Evang . p. 248) looks upon the turning of the water into wine as intended as a counterpart to the synoptical narrative of the temptation, and to illustrate how Jesus was raised above all narrow asceticism. Thus, too, some of the Fathers (Cyril, Augustine, and many others) allegorize the miracle, without, however, surrendering its objective and historical character as a fact; whereas Ewald, while renouncing any investigation into the historic probability of the narrative, regards it as the gilding of the idea of the beneficent power of the Messianic spirit, whereby even now water ought to become wine. Luthardt holds, indeed, the objective historical reality, but regards the manifestation of the to have been in contrast with that given in the O. T ., the gift of God occupying the place of the command, and the higher life, which Jesus the bridegroom makes known in this miracle, the place of outward purification. Similarly Scholten, p. 164. But while the representation of Christ as bridegroom is quite remote from the narrative, John gives no support or sanction to the idea that the miracle was symbolical, either in the remark of Joh 2:6 ( . . . .) or in that of Joh 2:11 ( . . . ).

The miracle at Cana is, finally, the only one to which the Synoptics have no one that corresponds. Therefore the miracles in John are all the less to be used in support of the assertion that, in John, Christ, after the manner of the Gnostics, announces another and higher God than the God of the O. T. (Hilgenfeld, Lehrbegr . 281). According to Keim, the marriage in Cana, the first great beaming forth of the divine glory, stands in John as “a loving portrait” of Christ, and designedly in place of the painful temptation in the wilderness. But this glory beamed forth still more grandly and more significantly in its bearing upon the Saviour’s whole ministry in the threefold triumph over Satan.

[137] It does not become more conceivable by Lange’s fiction ( L. J. II. p. 479), which is quite unsupported by the text, viz. that the company were elevated to a higher tone of feeling, as the disciples were at a later time upon the mount of transfiguration, and that Christ, from the full spring of His highest life-power, made them drink creatively “in the element of the higher feeling.”

[138] Ammon also, L. J. I., falls back upon an erroneous idea and representation on the part of John: “What took place in the intervening time, when the water-pitchers were empty, and soon after were filled to the brim, is unknown to us.” The miracle is thus reduced into a natural event behind the scenes. Schenkel simply enough removes every miraculous element from the history, as being legendary adornments.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1605
THE WATER TURNED INTO WINE

Joh 2:11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his Disciples believed on him.

AFTER thirty years of privacy, the time was come for our Lord to enter on his public ministrations. He had received both visible and audible testimony from heaven, and had been pointed out by his forerunner, John the Baptist, as the Lamb of. God, that should take away the sin of the world. Now at a marriage feast he begins in a private and unostentatious way that series of miracles to which he afterwards appealed as incontrovertible proofs of his Divine mission. Who the parties were, whose nuptials were here celebrated, we know not: but, from the peculiar interest which the mother of Jesus took in accommodating the guests, we think it highly probable, that they were some friends or relatives of her own. But, however that might be, our blessed Lord made that feast the occasion of working his first public miracle, and thereby of manifesting forth his glory.
The two points for our consideration are,

I.

The manifestation which our Lord here gave of his glory

He, by a miraculous power, turned water into wine
[It is probable, that, when it was known that Jesus was to be at the feast, more guests came than had in the first instance been expected. Hence, after a time, the wine which had been provided, was exhausted. On this account the mother of Jesus intimated to him, that this would be a good occasion for exercising that miraculous power which she knew him to possess. But this was a liberty which she was not authorized to take: and therefore our Lord gently and respectfully reproved it; saying, Woman, what have I to do with thee? Mine hour is not yet come [Note: , woman, was as respectful a term as any he could use. Persons of the highest distinction were so addressed.]. From the direction which she immediately gave to the servants, it is evident that she did not consider the answer as a refusal, but only as an intimation that the time and manner of displaying his own glory must be left altogether to him. (We may here observe, by the way, that, if she was reproved for offering him advice when he was on earth, what shall we think of the Papists, who pray to her to issue her commands to him, now that he is on his throne in heaven?) At the season he saw fit, he ordered the servants to fill with water six large water-pots, which had been placed there with a view to some purifications or ceremonial ablutions, and they were immediately filled to the brim. He then ordered the servants to draw out from those vessels, and to carry the cup to the governor of the feast. The governor, unconscious of the miracle that had been wrought (which, however, the servants who had drawn the water knew), commended highly the superior flavour of this wine, and thus unintentionally proclaimed the miracle to the whole company. It was a miracle that did not admit of any doubt: for the vessels, being all filled to the brim, did not admit of any wine being mixed with it: and all the servants were vouchers for the miracle, and witnesses that no collusion had been practised.]

By this miracle he manifested forth his glory
[By it he demonstrated his sufficiency for the work he had undertaken: for after that act of omnipotence and love, what was there that he either could not, or would not, effect in behalf of those who trusted in him? Whatever might be their wants for the body, he could supply them in an instant; or, whatever might be their necessities for their souls, he could make ample provision for them in the hour of need. And if in this instance he had wrought a miracle to give them what might easily have been dispensed with, what would he not do for them which was essential to their well-being either in time or in eternity? He might indeed withhold for a season, what they, through impatience, were too eager to obtain: but he would grant to all his believing people whatsoever should be needful for them, only reserving to himself the times and the seasons of imparting his blessings, together with the manner and the measure which his own wisdom should see most conducive to their welfare.]
Such being the manifestation which he here gave of his glory, let us notice,

II.

The effect produced by it on the minds of his Disciples

Nathanael had been convinced by one proof of Christs omniscience, and exclaimed, Rabbi, thou art the Son of God; thou art the King of Israel [Note: Joh 1:47-50.]. Thus this one miracle, which displayed his omnipotence, was sufficient to confirm and establish the faith of his Disciples: He manifested forth his glory; and his Disciples believed on him: that is, they were filled with a deeper conviction of his Messiahship; they were stirred up to place a more entire affiance in him as their Saviour; and they were quickened to surrender up themselves more fully and unreservedly to his service. This was right; this was what the occasion called for, and what the miracle which they had seen, fully justified [Note: St. John afterwards refers to this miracle, as having made a deep impression on all their minds. chap. 4:46.].

Now then this is the effect that should be produced on our minds:

1.

We should receive him as the true Messiah

[We cannot wish for clearer evidence than that which the miracles of our Lord afford us. Our blessed Lord appeals to them as decisive and incontrovertible proofs of his divine mission, and consequently of the truth of all that he spoke, and of the efficacy of all that he either did or suffered for the redemption of the world. Let no doubt then ever rest on your minds in relation to this matter: but say with Peter, We believe and are sure that thou art that Christ, the Son of the living God [Note: Joh 6:69.].]

2.

We should place full affiance in him under that character

[Our wisdom, our righteousness, our sanctification, and our complete redemption, should be sought in him alone. We should see all fulness of spiritual blessings treasured up in him for us, and we should receive them daily out of his fulness, even as a branch receives its sap from the vine, or a member of our body its energies from the head. The life which we now live in the flesh we should live altogether by faith on the Son of God, as having loved us and given himself for us. The whole world should be to us as nothing in comparison of him; and we should determine to know nothing, either as an object of confidence or as a ground of glorying, but Jesus Christ and him crucified.]

3.

We should surrender up ourselves entirely and unreservedly to his service

[This is what all his Disciples did. Matthew left his receipt of custom, and Peter and John their nets, and all his followers their respective vocations, to follow him, and consecrate themselves to him. And this is what we also must do: we must deny ourselves, and take up our cross daily for him, and forsake all for him; not counting even life itself of any value, if it may be sacrificed for him, and to the honour of his name. This is what the whole of his mediatorial work calls for at our hands; and this is no more than a reasonable service for every one of his redeemed to render to him.]

From a larger view of what passed on that occasion,

I would yet further suggest two useful hints:

1.

It is our privilege to seek, and to enjoy, the presence of the Lord Jesus in our social meetings

[Religion is far from encouraging a morose seclusion from society, or from prohibiting even occasional festivities, provided they be conducted with prudence and sobriety. Doubtless what we call conviviality may easily be carried to excess: but I conceive that the very circumstance of our Lords working his first miracle at a wedding feast, and of his supplying of more wine for the use of the guests during the remainder of the feast [Note: We are not to suppose that our Lord administered to excess. The word , in ver. 10. did not apply to that company; nor, if it did, would it necessarily imply excess; for the word is often used where the most perfect sobriety was observed. See Gen 43:34. in the LXX.], was intended to mark the difference between the dispensation which he introduced, and that which his was intended to supersede; the Jewish dispensation consisting mainly of restraints, (touch not, taste not, handle not;) but Christianity giving us all things richly to enjoy. But, that our liberty may not be turned into licentiousness, we should always invite the Lord Jesus Christ, if I may so say, to be a guest with us: for he has promised to come unto us, and to sup with us, and to manifest himself unto us as he does not unto the world [Note: Joh 14:22-23. Rev 3:20.]. And need I say how sweet our feasts will then be? Who that has ever enjoyed Christian society in a truly Christian way, has not found an infinite distance between the conviviality of the ungodly world and the refined enjoyment of heavenly converse? The very best of worldly intercourse is but as the crackling of thorns under a pot, where the blaze that brightens the scene for a few minutes, soon expires in offensive smoke. But, where the Lord Jesus Christ vouchsafes his presence, the savour of the feast still abides upon the soul, and affords reiterated gratification in the recollection of it. Such seasons, however long since enjoyed, will afford us comfort even in a dying hour; so truly is it found on all occasions, that our blessed Saviour gives us the best wine last. Let Jesus be present at our feasts, and there will be in them neither levity nor excess; but our very festivities, instead of contributing to sensuality, shall be made to administer to the good of our souls.]

2.

If we will leave our concerns to his disposal, he will surely glorify himself at last

[If at any time our necessities be at all urgent, we are too apt to dictate to our Lord as to the time and manner of our relief. But such presumption, whoever may be guilty of it, will surely meet with a rebuke. It is sufficient for us to know that Jesus is both able and willing to supply our every want, and that he has pledged himself, that they who seek him shall want no manner of thing that is good. Who has not already on many occasions found, that his own impatient desires, if gratified at the time, would have proved injurious to him, and that the very delay of which he once complained, has proved of most essential service to his soul? Let us then habitually commit our concerns to our all-wise and all-gracious Lord, and look to him to glorify himself in his own time and way. Then shall we have reason, ere long, to say, He has done all things well; and shall find at the last, that our very straits have contributed to his honour and our own eternal good.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Ver. 11. This beginning, &c. ] For as for his miraculous disputation with the doctors, and fasting forty days, these were rather miracles wrought upon Christ than by him. He works his first miracle for confirmation of God the Father’s first ordinance.

His disciples believed on him ] So they did before, but now more. So 1Jn 5:13 . The apostle writes to “them that believed on the name of the Son of God, that they might believe on the name of the Son of God,” i.e. that they might be confirmed, continued, and increased in it. Faith is not like Jonah’s gourd that grew up in a night; or like a bullet in a mould, that is made in a moment. But as the sound of the trumpet grew louder and louder; and as they went up to Solomon’s throne by steps and stairs; so men proceed from faith to faith, till they come to full assurance.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

11. ] Without the article before (see rec [40] . in digest) it is This wrought Jesus as the beginning of his miracles: being the predicate.

[40] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree

This assertion of John excludes all the apocryphal miracles of the Gospel of the Infancy, and such like works, from credit.

, which occasionally occurs in the other Gospels and the Acts in this absolute sense of a miracle (see reff.), is St. John’s ordinary word for it. Cf. Luthardt, p. 62.

. ] The glory, namely, which is referred to in ch. Joh 1:14 , where see note. It was a miracle eminently shewing forth the glory of the , , in His state of having become flesh. And this ‘ believing on Him ,’ here predicated of the disciples, was certainly a higher faith than that which first led them to Him. They obtained new insight into His power; not yet reflectively, so as to infer what all this implied, but so as to increase their faith and trust in Him. Again and again ‘ they believed: ’ new degrees of faith being attained; just as this has since been the case, and will continue to be, in the Church, in the continual providential development of the Christian spirit, the leavening of the whole lump by degrees.

This important miracle, standing as it does at the very entrance of the official life of Christ , has been the subject of many doubts, and attempts to get rid of, or explain away, the power which was here manifested. But never did a narrative present a more stubborn inflexibility to the wresters of Scripture: never was simple historical veracity more strikingly stamped on any miracle than on this. And doubtless this is providentially so arranged: see the objections to it treated, and some admirable concluding remarks, in Lcke, i. 478.

To those who yet seek some sufficient cause for the miracle being wrought, we may besides the conclusive answer that we are not in a position to treat this question satisfactorily, assign the unmistakeable spiritual import of the change here made, as indicating the general nature of the beneficent work which the Lord came on earth to do. So Cornelius a Lapide (Trench, p. 113, edn. 2, note): “Christus initio su prdicationis mutans aquam in vinum significabat se legem Mosaicam, instar aqu insipidam et frigidam, conversurum in Evangelium grati qu instar vini est, generosa, sapida, ardens, et efficax.” Similarly Eusebius, Augustine, Bernard, and Gregory the Great. Trench, ibid.

Fuente: Henry Alford’s Greek Testament

Joh 2:11 . No answer of the bridegroom is recorded, nor any detail of the impression made, but John notes the incident as “the beginning of signs”. , deleting the article with Tisch [34] and W.H [35] , and rendering “This as a beginning of signs did Jesus,” from which it can scarcely be gathered that no insight mentioned in the first chapter was considered by John to be supernatural. It is characteristic of this Gospel that the miracles are viewed as signs, or object lessons. The feeding of the five thousand presents Jesus as the bread of God; the strengthening of the impotent man exhibits Him as the giver of spiritual life; and so forth. So that when John here says that by this miracle Jesus , we are prompted to ask what particular aspect of His glory was manifested here. What was there in it to elicit the faith and reverence of the disciples? (1) He appears as King in physical nature. He can use it for the furtherance of His purposes and man’s good. He is, as declared in the Prologue, that One in whom is life. (2) A hint is given of the ends for which this creative power is to be used. It is, that human joy may be full. These disciples of the Baptist perceive a new kind of power in their new Master, whose goodness irradiates the natural joys and domestic incidents of human life. (3) When John recorded this miracle he saw how fitly it stood as the first rehearsing as it did the entire work of Christ, who came that human happiness might not untimely close in shame. Wine had become the symbol of that blood which brought reconcilement and renewal. Seeing this sign and the glory manifested in it . “Testimony (Joh 1:36 ) directs those who were ready to welcome Christ to Him. Personal intercourse converts followers into disciples (Joh 2:2 ). A manifestation of power, as a sign of divine grace, converts discipleship into personal faith” (Westcott). “Crediderunt amplius” (Bengel). The different grades, kinds, and types of faith alluded to in this Gospel are a study. Sanday remarks on the unlikelihood of a forger making such constant allusion to the disciples. That they believed would seem a truism. If they had not, they would not have been disciples. It would have been more to the point to tell us the effect on the guests, and a forger would hardly have failed to do so. But John writes from the disciples’ point of view. Not happy are the attempts to interpret this seeming miracle as a cleverly prepared wedding jest and gift (Paulus); or as a parable (Weisse), or as a hastened natural process (Augustine, Olshausen). Holtzmann finds here an artistic Lehrdichtung , an allegory rich in suggestion. Water represents all that is mere symbol as contrasted with spirit and reality. The period of symbolism is represented by the water baptism of John: this was to find its realisation in Jesus. The jars which had served for the outward washings of Judaism were by Jesus filled with heart-strengthening wine. The O.T. gift of water from the rock is superseded by the gift of wine. Wine becomes the symbol of the spiritual life and joy of the new kingdom. With this central idea the details of the incident agree: the helplessness of the old oeconomy, “they have no wine”; the mother of the Messiah is the O.T. community; and so forth. The historical truth consists simply in the joyful character ascribed to the beginning of Christ’s ministry. (1) Against all these attempts it is the obvious intention of John to relate a miracle, a surprising and extraordinary manifestation of power. (2) Where allegory exists he directs attention to it; as in this chapter, Joh 2:21 ; also in chapters 10, 15, etc. (3) That the incident can be allegorised is no proof that it is only allegory and not history. All incidents and histories may be allegorised. The life and death of Caesar have been interpreted as a sun myth.

[34] Tischendorf.

[35] Westcott and Hort.

Few, if any, incidents in the life of Jesus give us an equal impression of the width of His nature and its imperturbable serenity. He was at this juncture fresh from the most disturbing personal conflict, His work awaited Him, a work full of intense strife, hazard, and pain; yet in a mind occupied with these things the marriage joy of a country couple finds a fit place.

Fuente: The Expositors Greek Testament by Robertson

John

JESUS THE JOY-BRINGER

THE FIRST MIRACLE IN CANA – THE WATER MADE WINE

Joh 2:11 .

The keynote of this Gospel was struck in the earlier verses of the first chapter in the great words, ‘The Word was made flesh and dwelt among us, and we beheld His glory, full of grace and truth.’ To these words there is an evident reference in this language. The Evangelist regards Christ’s first miracle as the first ray of that forth-flashing glory of the Incarnate Word. To this Evangelist all miracles are especially important as being signs, which is the word he generally employs to designate them. They are not mere portents, but significant revelations as well as wonders. It is not, I think, accidental that there are just seven miracles of our Lord’s, before His crucifixion, recorded by John, and one of the Risen Lord.

These signs are all set forth by the Evangelist as manifestations of various aspects of that one white light, of uncreated glory which rays from Christ. They are, if I may so say, the sevenfold colours into which the one beam is analysed. Each of them might be looked at in turn as presenting some fresh thought of what the ‘glory . . . full of grace and truth’ is.

I begin with the first of the series. What, then, is the ‘glory of the only Begotten Son’ which flashes forth upon us from the miracle? My object is simply to try to answer that question for you.

I. First, then, we see here the revelation of His creative power.

It is very noteworthy that the miraculous fact is veiled entirely in the narrative. Not a word is said of the method of operation, it is not even said that the miracle was wrought; we are only told what preceded it, and what followed it. Itself is shrouded in deep silence. The servants fill the water-pots.-’Draw out now,’ and they draw, ‘and bear it to the governor of the feast.’ Where the miraculous act comes in we do not know; what was its nature we cannot tell. How far it extended is left obscure. Was all the large quantity of water in these six great vessels of stone transformed into wine, or was the change effected in the moment when the portion that was wanted was drawn from them and on that portion only? We cannot answer the question. Probably, I think, the latter; but at all events a veil is dropped over the fact.

Only this, we see that in this miracle, even more conspicuously than in any other of our Lord’s, there are no means at all employed. Sometimes He used material vehicles, anointing a man’s eyes with clay, or moistening the ear with the spittle; sometimes sending a man to bathe in the Pool of Siloam; sometimes laying His hand on the sick; sometimes healing from a distance by the mere utterance of His word. But here there is not even a word; no means of any kind employed, but the silent forth-putting of His will, which, without token, without visible audible indication of any sort, passes with sovereign power into the midst of material things and there works according to His own purpose. Is not this the signature of divinity, that without means the mere forth-putting of the will is all that is wanted to mould matter as plastic to His command? It is not even, ‘He spake and it was done,’ but silently He willed, and ‘the conscious water knew its Lord, and blushed.’ This is the glory of the Incarnate Word.

Now that was no interruption of the order of things established in the Creation. There was no suspension of natural laws here. What happened was only this, that the power which generally works through mediating links came into immediate connection with the effect. What does it matter whether your engine transmits its powers through half a dozen cranks, or two or three less? What does it matter whether the chain be longer or shorter? Some parenthetical links are dropped here, that is all that is unusual. For in all ordinary natural operations, as we call them, the profound prologue of this Gospel teaches us to believe that Christ, the Eternal Word, works according to His will. He was the Agent of creation. He is the Agent of that preservation which is only a continual creation. In Him is life, and all living things live because of the continual presence and operation upon them of His divine power. And again I say, what is phenomenal and unusual in this miracle is but the suppression of two or three of the connecting links between the continual cause of all creatural existences, and its effect. So let us learn that whether through a long chain of so-called causes, or whether close up against the effect, without the intervention of these parenthetical and transmitting media, the divine power works. The power is one, and the reason for the effect is one, that Christ ever works in the world, and is that Eternal Word, ‘without whom was not anything made that was made.’ ‘This beginning of miracles did Christ . . . and manifested His glory.’

II. Then, again, we see here, I think, the revelation of one great purpose of our Lord’s coming, to hallow all common, and especially all family, life.

What a strange contrast there is between the simple gladness of the rustic village wedding and the tremendous scene of the Temptation in the wilderness, which preceded it only by a few days! What a strange contrast there is between the sublime heights of the first chapter and the homely incident which opens the ministry! What a contrast between the rigid asceticism of the Forerunner, ‘who came neither eating nor drinking,’ and the Son of Man, who enters thus freely and cheerfully into the common joys and relationships of human nature! How unlike the scene at the marriage-feast must have been to the anticipations of the half-dozen disciples that had gathered round Him, all a-tingling with expectation as to what would be the first manifestation of His Messianic power! The last thing they would have dreamed of would have been to find Him in the humble home in Cana of Galilee. Some people say ‘this miracle is unworthy of Him, for it was wrought upon such a trivial occasion.’ And was it a trivial occasion that prompted Him thus to commence His career, not by some high and strained and remote exhibition of more than human saintliness or power, but by entering like a Brother into the midst of common, homespun, earthly joys, and showing how His presence ennobled and sanctified these? Surely the world has gained from Him, among the many gifts that He has given to it, few that have been the fountain of more sacred sweetness and blessedness than is opened in that fact that the first manifestation of His glory had for its result the hallowing of the marriage tie.

And is it not in accordance with the whole meaning and spirit of His works that ‘forasmuch as the brethren were partakers of’ anything, ‘He Himself likewise should take part of the same,’ and sanctify every incident of life by His sharing of it? So He protests against that faithless and wicked division of life into sacred and secular, which has wrought such harm both in the sacred and in the secular regions. So He protests against the notion that religion has to do with another world rather than with this. So He protests against the narrowing conception of His work which would remove from its influence anything that interests humanity. So He says, as it were, at the very beginning of His career, ‘I am a Man, and nothing that is human do I reckon foreign to Myself.’

Brethren! let us learn the lesson that all life is the region of His Kingdom; that the sphere of His rule is everything which a man can do or feel or think. Let us learn that where His footsteps have trod is hallowed ground. If a prince shares for a few moments in the festivities of his gathered people on some great occasion, how ennobled the feast seems! If he joins in their sports or in their occupations for a while as an act of condescension, how they return to them with renewed vigour! And so we. We have had our King in the midst of all our family life, in the midst of all our common duties; therefore are they consecrated. Let us learn that all things done with the consciousness of His presence are sacred. He has hallowed every corner of human life by His presence; and the consecration, like some pungent and perennial perfume, lingers for us yet in the else scentless air of daily life, if we follow His footsteps.

Sanctity is not singularity. There is no need to withdraw from any region of human activity and human interest in order to develop the whitest saintliness, the most Christlike purity. The saint is to be in the world, but not of it; like the Master, who went straight from the wilderness and its temptations to the homely gladness of the rustic marriage.

III. Still further, we have here a symbol of Christ’s glory as the ennobler and heightener of all earthly joys.

That may be taken with perhaps a permissible play of fancy as one meaning, at any rate, of the transformation of water into wine; the less savoury and fragrant and powerful liquid into the more so. Wine, in the Old Testament especially, is the symbol of gladness, and though it received a deeper and a sacreder meaning in the New Testament as being the emblem of His blood shed for us, it is the Old Testament point of view that prevails here. And therefore, I say, we may read in the incident the symbol of His transforming power. He comes, the Man of Sorrows, with the gift of joy in His hand. It is not an unworthy object-not unworthy, I mean, of a divine sacrifice-to make men glad. It is worth His while to come from Heaven to agonise and to die, in order that He may sprinkle some drops of incorruptible and everlasting joy over the weary and sorrowful hearts of earth. We do not always give its true importance to gladness in the economy of our lives, because we are so accustomed to draw our joys from ignoble sources that in most of our joys there is something not altogether creditable or lofty. But Christ came to bring gladness, and to transform its earthly sources into heavenly fountains; and so to change all the less sweet, satisfying, and potent draughts which we take from earth’s cisterns into the wine of the Kingdom; the new wine, strong and invigorating, ‘making glad the heart of man.’

Our commonest blessings, our commonest joys, if only they be not foul and filthy, are capable of this transformation. Link them with Christ; be glad in Him. Bring Him into your mirth, and it will change its character. Like a taper plunged into a jar of oxygen, it will blaze up more brightly. Earth, at its best and highest, without Him is like some fair landscape lying in the shadow; and when He comes to it, it is like the same scene when the sun blazes out upon it, flashes from every bend of the rippling river, brings beauty into many a shady corner, opens all the flowering petals and sets all the birds singing in the sky. The whole scene changes when a beam of light from Him falls upon earthly joys. He will transform them and ennoble them and make them perpetual. Do not meddle with mirth over which you cannot make the sign of the Cross and ask Him to bless it; and do not keep Him out of your gladness, or it will leave bitterness on your lips, howsoever sweet it tastes at first.

Ay! and not only can this Master transform the water at the marriage feast into the wine of gladness, but the cups that we all carry, into which our tears have dropped-upon these too He can lay His hand and change them into cups of blessing and of salvation.

‘Blessed are they . . . who, passing through the valley of weeping, gather their tears into a well; the rain also covereth it with blessings.’ So the old Psalm put the thought that sorrow may be turned into a solemn joy, and may lie at the foundation of our most flowery fruitfulness. And the same lesson we may learn from this symbol. The Christ who transforms the water of earthly gladness into the wine of heavenly blessedness, can do the same thing for the bitter waters of sorrow, and can make them the occasions of solemn joy. When the leaves drop we see through the bare branches. Shivering and cold they may look, but we see the stars beyond, and that is better. ‘This beginning of miracles’ will Jesus repeat in every sad heart that trusts itself to Him.

IV. And last of all, we have here a token of His glory as supplying the deficiencies of earthly sources.

‘His mother saith unto Him, “They have no wine.”‘ The world’s banquet runs out, Christ supplies an infinite gift. These great water-pots that stood there, if the whole contents of them were changed, as is possible, contained far more than sufficient for the modest wants of the little company. The water that flowed from each of them, in obedience to the touch of the servant’s hand, if the change were effected then, as is possible, would flow on so long as any thirsted or any asked. And Christ gives to each of us, if we choose, a fountain that will spring unto life eternal. And when the world’s platters are empty, and the world’s cups are all drained dry, He will feed and satisfy the immortal hunger and the blessed thirst of every spirit that longs for Him.

The rude speech of the governor of the feast may lend itself to another aspect of this same thought. He said, in jesting surprise, ‘Thou hast kept the good wine until now,’ whereas the world gives its best first, and when the palate is dulled and the appetite diminished, then ‘that which is worse.’ How true that is; how tragically true in some of our lives! In the individual the early days of hope and vigour, when all things were fresh and wondrous, when everything was apparelled in the glory of a dream, contrast miserably with the bitter experiences of life that most of us have made. Habit comes, and takes the edge off everything. We drag remembrance, like a lengthening chain, through all our life; and with remembrance come remorse and regret. ‘The vision splendid’ no more attends men, as they plod on their way through the weariness of middle life, or pass down into the deepening shadows of advancing and solitary old age. The best comes first, for the men who have no good but this world’s. And some of you have got nothing in your cups but dregs that you scarcely care to drink.

But Jesus Christ keeps the best till the last. His gifts become sweeter every day. No time can cloy them. Advancing years make them more precious and more necessary. The end is better in this course than the beginning. And when life is over, and we pass into the heavens, the word will come to our lips, with surprise and with thankfulness, as we find how much better it all is than we had ever dreamed it should be: ‘Thou hast kept the good wine until now.’

Oh, my brother! do not touch that cup that is offered to you by the harlot world, spiced and fragrant and foaming; ‘at the last it biteth like a serpent, and stingeth like an adder.’ But take the pure joys which the Christ, loved, trusted, obeyed, summoned to your feast and welcomed in your heart, will bring to you; and these shall grow and greaten until the perfection of the Heavens.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

beginning, &c. Our attention is thus called to the order.

miracles = the signs. A characteristic word in this Gospel. See p. 1511, and App-176.

manifested forth. See App-106. Compare Joh 21:1, Joh 21:14.

His glory. This is the key to the signification of the eight signs of this Gospel (App-176). See note on Joh 1:14.

disciples believed, &c. Compare verses: Joh 2:17, Joh 2:22. Four hundred and fifty years since the Jews had seen a miracle. The last was in Dan 6.

believed on. See App-150. See note on Joh 1:7.

Fuente: Companion Bible Notes, Appendices and Graphics

11.] Without the article before (see rec[40]. in digest) it is This wrought Jesus as the beginning of his miracles:- being the predicate.

[40] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree

This assertion of John excludes all the apocryphal miracles of the Gospel of the Infancy, and such like works, from credit.

, which occasionally occurs in the other Gospels and the Acts in this absolute sense of a miracle (see reff.), is St. Johns ordinary word for it. Cf. Luthardt, p. 62.

.] The glory, namely, which is referred to in ch. Joh 1:14, where see note. It was a miracle eminently shewing forth the glory of the , , in His state of having become flesh. And this believing on Him, here predicated of the disciples, was certainly a higher faith than that which first led them to Him. They obtained new insight into His power;-not yet reflectively, so as to infer what all this implied, but so as to increase their faith and trust in Him. Again and again they believed: new degrees of faith being attained; just as this has since been the case, and will continue to be, in the Church, in the continual providential development of the Christian spirit,-the leavening of the whole lump by degrees.

This important miracle, standing as it does at the very entrance of the official life of Christ, has been the subject of many doubts, and attempts to get rid of, or explain away, the power which was here manifested. But never did a narrative present a more stubborn inflexibility to the wresters of Scripture:-never was simple historical veracity more strikingly stamped on any miracle than on this. And doubtless this is providentially so arranged: see the objections to it treated, and some admirable concluding remarks, in Lcke, i. 478.

To those who yet seek some sufficient cause for the miracle being wrought, we may-besides the conclusive answer that we are not in a position to treat this question satisfactorily,-assign the unmistakeable spiritual import of the change here made, as indicating the general nature of the beneficent work which the Lord came on earth to do. So Cornelius a Lapide (Trench, p. 113, edn. 2, note): Christus initio su prdicationis mutans aquam in vinum significabat se legem Mosaicam, instar aqu insipidam et frigidam, conversurum in Evangelium grati qu instar vini est, generosa, sapida, ardens, et efficax. Similarly Eusebius, Augustine, Bernard, and Gregory the Great. Trench, ibid.

Fuente: The Greek Testament

Joh 2:11. , this) The early miracles of Christ are put before us in singular abundance; because the beginnings of faith rested on them. [And indeed the first miracles, in this place, and ch. Joh 5:8, Rise, take up thy bed and walk (Jesus to the impotent man); Mat 8:13, Jesus said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, He did not perform by His hand, but by words: in order that it might be manifest, His healing power teas divine. A natural force is sometimes in men, so that even rather severe infirmities of body yield to their hands. But Jesus healing power was of a different character; since, when subsequently He stretched out His hands, or employed other ceremonials, in miraculous healings, He did so for the sake of those on whom the benefit was conferred: Mar 7:33, etc. (The deaf mute; whom Jesus took aside, put His fingers into his ears, spit, and touched His tongue); ch. Joh 8:23 (The blind man; whom Jesus led out of the town, spit upon his eyes, and put His hands upon him), etc.-Harm., p. 159, etc.]-, beginning) Whence now it might be supposed, that more [miracles] would follow.- , and manifested) And thus began to manifest His glory. Previously He had not wrought miracles. [He, it seems, gave [prmisit] doctrine before signs. When He made this beginning of signs, the beginning of His doctrine had been previously made with His disciples, who became confirmed in their faith by this very miracle, as also with others, through John the Baptist, and also through Jesus Himself. John 1.-Harm., p. 160.]-) They believed the more fully [comp. ch. Joh 1:50, a Because I said, etc., believest thou? Thou shalt see greater things than these. Even in a marriage-feast a progress in faith is to be sought after. Thenceforth the disciples were prepared to embrace whatever their Lord was about to do and say.-, the disciples) His mother had previously believed: Luk 1:45, Blessed is she that believed, for there shall be a performance, etc.

Fuente: Gnomon of the New Testament

Joh 2:11

Joh 2:11

This beginning of his signs did Jesus in of Galilee, and manifested his glory;-Cana of Galilee was but a few miles from Nazareth. In Cana Nathanael lived and there Jesus healed the noblemans son. (Joh 4:46). This was the first

miracle wrought by Jesus. In manifesting this power to work miracles, he proclaimed the glory of God that gave such power to men.

and his disciples believed on him.-His disciples had some faith in him at this time, and this sign greatly increased their faith in him. This is called the beginning of miracles. The miracles were performed to show that God was with him and that he was imbued with divine power. The working of the miracle set forth his divinity and declared his glory. By it the disciples had their faith in him greatly strengthened. Miracles were as often wrought to strengthen the faith of his followers as to convince the unbelievers. When their faith was strengthened, they testified of him to the multitudes and caused them to believe.

Fuente: Old and New Testaments Restoration Commentary

The First Sign

This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him.Joh 2:11.

1. 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, St. John now proceeds to relate the homely incident which gave occasion to the first public act in which His greatness was exhibited.

2. The keynote of this Gospel was struck in the earlier verses of the first chapter in the great words, The Word was made flesh and dwelt among us, and we beheld his glory, full of grace and truth. To these words there is an evident reference in the language of the text. The Evangelist regards Christs first miracle as the first ray of that forth-flashing glory of the Incarnate Word.

3. Again, in the text the prediction of Jesus to Nathanael finds its first fulfilment. Something of the significance of the name Son of man is made clear. Heaven opens itself in grace and kindness and sympathy towards men; and He who refused to convert stones into bread to gratify Himself, does not refuse to convert water into wine to assist othersa speaking symbol of His whole ministry.

The threefold comment of the Evangelist is of the utmost importance: (1) This was a sign, and Christs first sign; (2) in it He manifested His glory; (3) His disciples believed on Him.

I

The Sign

This beginning of his signs did Jesus in Cana of Galilee.

1. Let us recall the circumstances in which the miracle was wrought.

(1) The exact dating of this first miracle indicates an eye-witness. St. John says that it took place three days after the first calling of Nathanael and Philip; and, therefore, four days after that of Andrew and Peter, of John himself, and, in all probability, of James.

(2) With this band of newly chosen disciples, our Lord had walked from the valley of the Jordanthe scene of His baptisminto Galilee; and He had halted at Cana, the native village of Nathanael. Modern topography inclines to identify this Cana, not, as formerly, with Kefr Kenna, but with Knat 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.

(3) A wedding feast was being kept by a poor family of Cana; the members of which were, it is clearly implied, on terms of intimacy with our Lords virgin-mother, who had lived for so many years at the neighbouring village of Nazareth. Mary was present; and, as was natural, our Lord and His disciples were invited, probably when the feast, which generally lasted some seven days, had already been continued for three or four.

(4) The supply of wine was running short; and Mary, who, as is clear from her own Magnificat, had inferred from the terms of the Annunciation the unique dignity and the miraculous powers of her Divine Son, applied to Him for help in the emergency. Whether she wished Him to work a miracle, or merely stated the case to Him, leaving it in His hands to act as He saw best, is not clear from the narrative. But our Lord acts as He acted when twelve years old; as He acted at a later date, when His mother and His brethren wished to speak with Him, in the midst of a crowd of persons whom He was addressing. He will not allow that the tenderest of earthly ties can be permitted to affect the solemn and predestined sequence of actions in the establishment of His Kingdom. Even Mary may not hasten His resolves. Woman, what common interest have we in this matter? (such is the real force of the original). Mine hour for action is not yet come. Mary does not reply; she merely bids the servants attend strictly to her Sons orders, whatever they might be, in the confident expectation that He will certainly act, though she knows not how. Behind the couches on which the guests were seated, were six vessels for holding water, placed there with a view to that ceremonial washing of hands and vessels before and after meals which was a matter of strict custom among the Jews. Our Lord desired that these vessels should be filled; the amount of water poured into them would have been, speaking roughly, about one hundred and twenty English gallons. St. John, who was an eye-witness, gives these details with great particularity; and his silence implies that our Lord did not mark, either by raising His hand, or uttering any word of command or blessing, the moment of the miraculous change. But it must have taken place immediately on the filling of the vessels, since our Lord, without any pause, desired the servants to draw from the vessels and ask the president of the feast to taste. Then it was that what had taken place was discovered; the president complimented the bridegroom on the excellence of the wine, which, contrary to the usual practice, he had reserved for a late hour in the entertainment. The president did not know the source of the supply, as did those servants who had poured water into and were now drawing wine from the vessels of purification. But that the water of purification had become wine must have been gradually whispered among the company from guest to guest.

2. The manner in which the miracle was performed deserves attention.

(1) Our Lord began His service in the little world of the Galilean and Judan ministrations, by being on that small stage what God is in the universean anonymous, or unknown, or hardly known Being. He came to Cana, perhaps as a stranger, possibly as a poor relation; for it was an occasion when poor relations are in order. It does not appear that He was asked to repeat even a holy word over the feast, for another was appointed master of the feast. The bridegroom and the bride wore their festal crowns; as for Him, while He was in this world, He discarded His aureole, or wore it only on rare days and in retreat, as at the Transfiguration. You might have come to the feast, and marked all the notables, from near and far; He would not be of them: this one is the bridegroom of the day, and this the bride; this the brides father or mother; and this the ruler of the feast: and this an anonymous Stranger, one of the Nazareth party; we have not seen Him in these parts before.

(2) All unobtrusively did He proceed. No stir was made in the water. No outflashing of golden splendour startled the guests. No curious eyes were bidden watch the strange phenomenon. No word from Christ announced the accomplishment of a wonder. Draw out now, and bear unto the governor, were the simple words addressed to the servants by the Almighty Worker. In the briefest space of time the feat was done. So calmly, so suddenly does Christ work. So does He present the result without revealing the process. The great God hideth Himself and yet worketh most gloriously in nature and in man.

(3) In working the miracle, Christ made use of common things. There were six waterpots of stone set there. Christ used what was set there. He observed the greatest economy in the use of the miraculous. He did not create either the waterpots or the water; the miracle was in the act of conversion only.

(4) The miracle required the co-operation of the servants and a signal exercise of the obedience of faith. The waterpots had to be filled with water, and on an occasion when to offer water to guests instead of wine would seem a serious insult and a bad omen, these servants had to pour out what they believed to be water, as if it were wine. We are not told when the change was wrought, at what precise moment the conscious water saw its God and blushed. Probably not all the water in the waterpots became wine, but only that which in the obedience of faith the servants poured out into the glasses of the guests. The practical lesson, however, is obvious; it is this: Fill the waterpots to the brim, leave the miracle to Him. He will not fail in His part if we do ours. The water will be turned into wine, prayer will become communion; faith will become vision; duty will become delight, and even pain a sacrament of blessing. But we must fill the waterpots to the brim. We must give to God full measure.

It is our part to obey God in simplicity; 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.1 [Note: Marcus Dods.]

(5) It was a surprise to the guests. The ruler of the feast, on tasting the wine, unaware of any miracle, complimented the bridegroom on having acted contrary to general usage. Every man, said he, 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.

One of the surprises that God treats us to in the course of our life, which will no doubt be also the overwhelming surprise of our first review of this life from the vantage-ground of a larger and better, consists in the disclosure of the way in which our anonymous Lover has been besetting us behind and before, and laying His hand upon us. How many constraints that make for salvation have never been registered in the consciousness or printed off on the memory! how many times there are when qualification for duty is given concerning which we shall by and by hear the voice saying, I girded thee, though thou hast not known me!2 [Note: J. Rendel Hurris, Union with God, 12.]

Readers of Cowpers Memoirs will remember the way in which Theodora, his cousin, pursued him through life with gift and remembrance and token that came he knew not from whence. At one time it was a snuff-box of tortoise-shell with a familiar landscape on the lid, and the portrait of his three hares; at another it was a seasonable gift of money; and tradition tells that upon one occasion, when these nameless tokens reached him, he remarked, Dear Anonymous is come again; God bless him. It is difficult to understand how a poet could have been so blind as not to know that such nameless and appropriate gifts never come except from God, and from good women. But even when we lay the charge of want of insight at the poets door, we are checked by One who says, Have I been so long time with you, and hast thou not known me? Have I never looked in at thy window, or left gift at thy door? Yet oftentimes the expression of the conscious heart has never been raised so high as even to the Dear Anonymous of the poet. It is a part of Gods loving way with us that His criticism of our blindness towards Him is a gradual revelation; He can always make us ashamed when He wants to.1 [Note: J. Rendel Harris.]

3. Now consider the significance of this incident. It was a sign.

There are four chief names given to our Lords miracles. One of these is wonders. In it their marvellous character is recognized. But it is very remarkable that this word is never applied to a miracle without one of the others to qualify and explain it. It seems as if, to the sacred writers, the marvel was the aspect of the miracle on which they thought it least important to dwell. Another name is works. This is one often used by our Lord Himself, and specially recorded by St. John. To the Master and the beloved disciple the miracles were works of mercy. They were part of that great mission for which our Lord had come to earththe removal of sorrow and suffering, and so the leading of all to Himself for salvation. Another of these titles is a word meaning power. It is often applied to our Lords miracles, and is once or twice translated miracle in our English Version, but more often mighty work. It exhibits the miracles as acts of power, thus showing them to be the apparent suspension by God of the ordinary laws of nature. The fourth name given to them is signs. This is the word used in the text, and generally by St. John, where miracle occurs in the Authorized Version. It is perhaps the most significant and spiritual of all these designations. For it shows the miracles to be the signs of something else, to have something behind them to which they are intended to point. It is hardly necessary to ask what that is. It is the Divinity of Him who wrought them.

(1) This is the day of evasions and attempted explanations regarding all the supernatural events of the Bible. The trend of much of the so-called religious teaching of to-day is toward the removal of the miraculous, both in character and in action, from the Gospel, and the relegation of both the Gospel and its Founder to a place, the highest indeed, but still a place among the religious teachers and systems of the ages. The miracles of healing, and of restoration of bodily function are, in this view, explained as simply the result of superior knowledge of the laws of life, of which it is said contemporary vital science is even now gaining great insight. But here is a miracle inexplicable upon such a supposition; a miracle entering into the domain, as nearly absolute as anything earthly can be, of natural law, where, as in the kindred miracle of the stilling of the tempest, the Power that created, simply controls, and the Infinite masters the finite.

(2) What is a miracle? Bishop Gore, in his Bampton Lectures, has defined a miracle as an event in physical nature, which makes unmistakably plain the presence and direct action of God working for a moral end. God, we know, is always present and working in Nature, and man was meant to recognize and praise Him in the ordinary course of events; but, in fact, mans sin has blinded his spiritual eye, he has lost the power of seeing behind physical order. The prevalence of law in nature, which is its glory and perfection, has even led men to forget God and deny His presence. Now in a miracle God so works that man is forced to notice a presence which is no mere blind force, but a loving personal will; God breaks into the common order of events, that He may manifest the real meaning of nature. Hence miracles are Gods protests against mans blindness; protests in which He violates a superficial uniformity in the interests of deeper law.

(3) On the Christian hypothesis, Christ is a new nature. The Word was made flesh, and as a new nature it is surely to be expected that He will exhibit new phenomena; a new vital energy will radiate from Him, for the very springs of universal life are in Him. So in Christ we naturally expect the material body to exhibit a far higher degree of subservience to spirit than was ever known before. For be it remembered, Christs miracles were not meaningless portents; they were redemptive acts, object-lessons teaching the same lessons of love and mercy as His words conveyed. Given the perfect man, who is Lord of Nature, surely the wonder lies in the limitation of His power, and not in any manifestation of it. Given the required conditions of spiritual life, nothing which does not involve contradiction is impossible. To Him who could work, not merely on nature, but on that substancespirit and lifewhich underlies and makes nature, changing water into wine, and stilling a storm, were works as surely according to unvarying law as the natural growth of the vine and the calming of the tempest. We have often to attain results laboriously and painfully, because we work, not on substance, but merely on surface appearances or phenomena, while the Spiritual Man worked directly. The more we contemplate the personality of Jesus Christ and His moral authority and purpose, the more we shall find that His miracles were according to the law of His being; or, to use an expression of Athanasius, they were in rational sequence. And if, as Dr. Sanday says, we thus take the personality of our Lord as the true rationale of miracle, many things will be clear to us that would not be clear otherwise.

I say, that miracle was duly wrought

When, save for it, no faith was possible.

Whether a change were wrought i the shows o the world,

Whether the change came from our minds which see

Of the shows o the world so much as and no more

Than God wills for His purpose,(what do I

See now, suppose you, there where you see rock

Round us?)I know not; such was the effect,

So faith grew, making void more miracles

Because too much: they would compel, not help.

I say, the acknowledgment of God in Christ

Accepted by thy reason, solves for thee

All questions in the earth and out of it,

And has so far advanced thee to be wise.1 [Note: Browning, A Death in the Desert.]

4. It was the beginning of His signs. This beginning of his signs did Jesus. Here at this wedding-feast 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 criminalis 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? 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 methis 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.

All beginnings have a wonderful interest for us. There is a peculiar pleasure in tracing a broad deep river, that bears upon its bosom the commerce of a nation, to its source far up among the mountains, in a little well whose overflowing waters a childs hand could stop; or in going back to the origin of a mighty nation like the Roman, in the drifting ashore, at the foot of the Palatine Hill, of the ark that contained the infant founders. Institutions, social or benevolent, that have been established for ages, derive a fresh charm from the consideration of their first feeble commencement, and the contrast between what they were then and what they are now. There is a mystery about a cloud coming all at once into the blue sky, a star appearing suddenly amid the twilight shades, a spring welling up in the midst of a sandy plain. It seems as if something new were being created before our eyes. A sense of awe comes over us, as if brought into contact with another world. The miracle of Cana comes into the midst of the previous natural life of Jesus like a star out of the blue profound, like a well out of the dry mountain-side, like a rare, unknown flower appearing among the common indigenous plants of a spot. It brings us out of the narrow wall that hems us round, to the verge of Gods infinity, where we can look over into the fathomless gulf. It is the base of that wonderful miracle structure of the gospel, of which the resurrection of Jesus Christ is the pinnacle.1 [Note: H. Macmillan, The Marriage in Cana, 218.]

5. What special propriety was there in the selection of this particular work to introduce and inaugurate the whole train? It is evident from St. Johns impressive words that he finds a strong significance and a profound fitness in the form His Master chose for the beginning of His signs. He can recall many other signs in which Christ manifested forth His glory; but he seems to see a special reason why this, and no other in that wondrous series, came first. He recognized that it was in harmony with the whole tenor of the revelation of the Incarnate Word that this should be His first miracle. For it gives us the key to all the miracles of our Lord.

(1) No other miracle has so much prophecy in it, no other would have inaugurated so fitly the whole work of the Son of God, which was characterized throughout as an ennobling of the common, a turning of the water of earth into the wine of heaven. We recall the first miracle of Moses, the turning of water into blood, symbolic of that law which, as St. Paul said, was a ministration of death. Here the Saviours first miracle, a ministration of life, symbolized the turning of the thin and watery elements of Jewish faith into that richer and nobler Christianity which makes saints out of sinners, and a new Paradise of God out of the wilderness of earth.

(2) The turning of water into wine was a sign of the character of all the works of goodness and wisdom under the Christian dispensation, by which humanity, suffering from the effects of sin, was to be raised into higher states of truth and righteousness. It combines in itself all the elements of Christs miracles. It is a work of mercy; it is an emblem of a higher spiritual blessing; and it is a prophecy and a specimen of that new genesis, under which all things shall be restored to the primeval goodness and blessedness. Like an illuminated initial letter, which contains in itself an illustrated epitome of the contents of the whole chronicle, it appropriately begins the series of Christs beneficent works by a beautiful picture of the nature and design of them all.

(3) In this first miracle we can see what was the motive always of Christs miracles. He did not work miracles 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. 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.

Dear Friend! whose presence in the house,

Whose gracious word benign,

Could once, at Canas wedding-feast,

Change water into wine,

Come, visit us, and when dull work

Grows weary, line on line,

Revive our souls, and make us see

Lifes water glow as wine.

Gay mirth shall deepen into joy,

Earths hopes shall grow divine,

When Jesus visits us, to turn

Lifes water into wine.

The social talk, the evening fire,

The homely household shrine,

Shall glow with angel-visits when

The Lord pours out the wine.

For when self-seeking turns to love,

Which knows not mine and thine,

The miracle again is wrought,

And water changed to wine.1 [Note: James Freeman Clarke.]

II

The Glory Manifested

And manifested his glory.

This word glory, whether in its Greek or its Roman shape, had a very definite meaning in the days of the Apostles. It meant the admiration of men. The Greek word is derived from a root signifying to seem, and expresses that which a man seems or appears to his fellow-men. The Latin word for glory is expressly defined by Cicero to mean the love, trust, and admiration of the multitude; and a consequent opinion that the man is worthy of honour. Glory, in fact, is a relative word, and can be used only of any being in relation to other rational beings, and their opinion of him. What the Romans thought glorious in their days is notorious enough. No one can look upon the picture of a Roman triumph without seeing that their idea of glory was force, power, brute force, self-willed dominion, selfish aggrandizement. But this was not the glory which St. John saw in Christ, for His glory was full of grace, which is incompatible with self-will and selfishness. The Greeks meaning of glory is equally notorious. He called it wisdom. We call it craftthe glory of the sophist, who could prove or disprove anything for gain or display; the glory of the successful adventurer, whose shrewdness made its market out of the stupidity and vice of the barbarian. But this is not the glory of Christ, for St. John saw that it was full of truth. Therefore, neither strength nor craft is the glory of Christ. For the glory of Christ is the glory of God, and none other, because He is very God, of very God begotten. In Christ, man sees the unseen, and absolute, and eternal God as He is, was, and ever will be. And the true glory of God is that God is good.

He was always in possession of glory, but He did not always manifest it. Generally it was veiled. It was only on rare occasions that He withdrew the veil and allowed it to flash forth. The sun always has glory, but not always do we see it; but it is made manifest when the gate of day is opened, when nature is sunned into one beauteous picture. The musician always has glory, but he manifests it when he elicits from his instrument the most delicious harmonies. Jesus had glory when His power was silent and inoperative, but He manifested it when He changed water into wine. He then showed that He was Lord of nature, that nature was His servant and subject to His commands.

He believed that all things were one big Miracle, and when a man knows that much he knows something to go upon. He knew for a certainty that there was nothing great and nothing little in this world; and day and night he strove to think out his way into the heart of things, back to the place whence his soul had come.1 [Note: Rudyard Kipling.]

To the wise man, the lightning only manifests the electric force which is everywhere, and which for one moment has become visible. As often as he sees it, it reminds him that the lightning slumbers invisibly in the dewdrop, and in the mist, and in the cloud, and binds together every atom of the water that he uses in daily life. But to the vulgar mind the lightning is something unique, a something which has no existence except when it appears. There is a fearful glory in the lightning because he sees it. But there is no startling glory and nothing fearful in the drop of dew, because he does not know, what the thinker knows, that the flash is there in all its terrors. So, in the same way, to the half-believer a miracle is the one solitary evidence of God. Without it he could have no certainty of Gods existence.2 [Note: F. W. Robertson.]

We are more sure that God was in Christ when He said, Rise up, and walk, than when He said, with absolving love, Son, thy sins be forgiven thee: more certain when He furnished wine for wedding guests, than when He said, Father, forgive them; for they know not what they do. O, a strange, and low, and vulgar appreciation this of the true glory of the Son of God, the same false conception that runs through all our life, appearing in every formGod in the storm, and the earthquake, and the fire, no God in the still small voice; glory in the lightning-flash, no glory and no God in the lowliness of the dewdrop; glory to intellect and genius, no glory to gentleness and patience; glory to every kind of power, none to the inward, invisible strength of the life of God in the soul of Man 1:1 [Note: F. W. Robertson.]

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?

1. It was the glory of creative power.In this first miracle, Christ 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 a usurper, but One who has already the closest connection with us and with all things. We receive assurance that in Him God is present.

The growth of every seed is a work of creation.2 [Note: Luther.]

In every grape that hangs upon the vine, water is changed into wine, as the sap ripens into rich juice. Christ had been doing that all along, in every vineyard and orchard; and that was His glory. Now He has come to prove that; to draw back the veil of custom and carnal sense, and manifest Himself. Men had seen the grapes ripen on the tree; and they were tempted to say, as every one of us is tempted now, It is the sun, and the air, the nature of the vine and the nature of the climate, that make the wine. Jesus comes and answers, Not so; I make the wine; I have been making it all along. The vines, the sun, the weather, are only My tools, wherewith I worked, turning rain and sap into wine; and I am greater than they. I made them; I do not depend on them; I can make wine from water without vines, or sunshine. Behold, and drink, and see my glory without the vineyard, since you had forgotten to see it in the vineyard!1 [Note: A. A. Brockington, The Seven Signs, 28.]

An Eastern fable says that a boy challenged his teacher to prove the existence of God by working a miracle. The teacher, who was a Brahmin, procured a large vessel filled with earth, in which he deposited a kernel. In the place where the kernel was put a green shoot soon appeared; the stem put forth leaves and branches, which soon spread over the whole apartment. It then budded with blossoms which, dropping off, left rich ripe fruits in their place. In the space of an hour the little seed had grown into a noble tree. The youth, overcome with amazement, exclaimed: Now I know there is a God, for I have seen His power. The priest smiled, and said, Simple child! that which you have seen is going on every day around you, only by a slower process. Every cocoanut, every pineapple, every banana, every mango, every guava, is a manifestation of Divine power, and would be considered by us miraculous if not so common. If the stars appeared only once in a thousand years, how we should wonder and adore! The thinking brain, the beating heart, the vibrating nerve, the forests, fields and flowers, the earth and sea teeming with living organisms, ranging from the jelly-fish up to man, the vast universe, with its starry worlds, its glorious constellations, its planetary systems all moving to the motions of the Divine will, are one great miracle. He who created still sustains. The hand that made all things still holds all things up. In God we live and move and have our being.2 [Note: L. Crookall, Topics in the Tropics, 41.]

Sick of myself and all that keeps the light

Of the blue skies away from me and mine,

I climb this ledge, and by this wind-swept pine

Lingering, watch the coming of the night.

Tis ever a new wonder to my sight:

Men look to God for some mysterious sign,

For other stars than those that nightly shine,

For some unnatural symbol of His might:

Wouldst see a miracle as graud as those

The Prophets wrought of old in Palestine?

Come watch with me the shaft of fire that glows

In yonder west; the fair, frail palaces,

The fading alps and archipelagoes,

And great cloud-continents of sunset seas.3 [Note: Thomas Bailey Aldrich.]

2. It was the glory of spiritual truth.To see this is harder than to discern the presence of creative power; it requires higher faculties in the soul. Yet most assuredly Christs first miracle meant something more than a natural wonder brought about by, and indicating the presence of, superhuman power. It was, besides this, a parable and a prophecy; it was a discovery of laws whereby the King of the new spiritual empire would govern His subjects.

(1) In Christs Kingdom, as at Cana, nature is ever being silently changed into something higher and better than it was when He came to visit it. Its poor materials are being gradually transfigured. Christ sits down at the board at which mankind feasts on the good things provided by the Creator; and when nature fails, as, if unassisted, she must fail, to satisfy mans deeper wants, grace does the rest. The water of mans natural character is constantly made wine by grace. Easy good-nature becomes charity towards God and man; well-exercised reason or far-sighted judgment is heightened into a lively faith which deals with the unseen as with a reality. The natural virtues, without losing their original strength, are transformed into their spiritual counterparts; and religion bestows a grace, an intelligence, an interest in life, a consistency and loftiness of aim, which are recognized by those who do not comprehend its secret. When a man who has been aimless, selfish, discontented, ill at ease with his work, and with all around him, suddenly becomes light-hearted, cheerful, active, ready and rejoicing to spend himself for others; full of the qualities which are as welcome to man as they are approved by God; of love, joy, peace, long-suffering, gentleness, goodness, meekness, temperancehow is this to be accounted for, but by His Presence who proclaims, Behold, I make all things new! He does not destroy what was good in the old, but He enriches it by His invigorating and transforming power, turning the water of nature into the wine of grace. Now, as at Cana of Galilee, men see the result; they do not see the process by which it is reached.

(2) At Cana of Galilee, too, we note not merely the secret transforming power of Christ in His Kingdom, but the law of continuous improvement which marks His work. The words which the president of the feast addressed to the bridegroom were an unconscious utterance of high spiritual truth. Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse. That is the way of the world; that is the history of the life of animal pleasure, and even of the life of mental pleasure, when a mans horizon does not extend beyond the grave. A time comes when the keenest enjoyments of the past pall upon the taste; when the finest faculties are sensibly giving out, and everything heralds decay. But thou hast kept the good wine until now. That is the rule of Christ in His Kingdom; a rule of continuous progress from good to better, from better to best, if man will only will to have it so.

Whenever we make a grateful review, let it mean instant commitment to a better future. If the mercies of God have blessedly beset us, let us not build Three Tabernacles, that we may abide; but rather, like Paul, call the places where our mercies meet us Three Taverns, then push on, thank God, and take courage. Every attainment is to be a footing for new attempts, and every goal a point of departure. A mans reach should exceed his grasp, or whats a heaven for?1 [Note: M. D. Babcock, Thoughts for Every-Day Living, 15.]

3. It was the glory of sanctifying all things natural.Remember what had gone before this. The life of John the Baptist was the highest form of religious life known in Israel. It was the life ascetic. It was a life of solitariness and penitential austerity. He drank no wine: he ate no pleasant food: he married no wife: he entered into no human relationship. It was the law of that stern and, in its way, sublime life, to cut out every human feeling as a weakness, and to mortify every natural instinct, in order to cultivate an intenser spiritualitya life in its own order grand, but indisputably unnatural.

(1) It was Christs glory to declare the sacredness of all natural relationships. The first public act of His life was to go with His disciples to a marriage. He consecrated marriage, and the sympathies which lead to marriage. He declared the sacredness of feelings which had been reckoned carnal, and low, and human. He stamped His image on human joys, human connections, human relationships. He pronounced that they are more than humanas it were sacramental: the means whereby Gods presence comes to us; the types and shadows whereby higher and deeper relationships become possible to us.

(2) It was His glory to declare the sacredness of all natural enjoyments. It was not a marriage only, but a marriage-feast, to which Christ conducted His disciples. Now we cannot get over this plain fact by saying that it was a religious ceremony; that would be mere sophistry. It was an indulgence in the festivity of life; as plainly as words can describe, here was a banquet of human enjoyment. The very language of the master of the feast about men who had well drunk tells us that there had been, not excess of course, but happiness there and merry-making. Neither can we explain away the lesson by saying that it is no example to us, for Christ was there to do good, and that what was safe for Him might be unsafe for us. For if His life is no pattern for us here in this case of accepting an invitation, in what can we be sure it is a pattern? Besides, He took His disciples there, and His mother was there; they were not shielded, as He was, by immaculate purity. He was there as a guest at first, as Messiah only afterwards: thereby He declared the sacredness of natural enjoyments.

He comes, the Man of Sorrows, with the gift of joy in His hand. It is not an unworthy objectnot unworthy, I mean, of a Divine sacrificeto make men glad. It is worth His while to come from Heaven to agonize and to die, in order that He may sprinkle some drops of incorruptible and everlasting joy over the weary and sorrowful hearts of earth. We do not always give its true importance to gladness in the economy of our lives, because we are so accustomed to draw our joys from ignoble sources that in most of our joys there is something not altogether creditable or lofty. But Christ came to bring gladness, and to transform its earthly sources into heavenly fountains; and so to change all the less sweet, satisfying, and potent draughts which we take from earths cisterns into the wine of the Kingdom; the new wine, strong and invigorating, making glad the heart of man.1 [Note: A. Maclaren.]

(3) Christ saves not from, but in, lifes common paths. He shares the joy at Cana, the sorrow at Bethany. Heaven and holiness are not here or there. They are where Jesus is, and Jesus walks the ordinary levels of life. The ascetic life of abstinence, of fasting, austerity, singularity, is the lower and earthlier form of religion. The life of godliness is the glory of Christ. It is a thing far more striking to the vulgar imagination to be religious after the type and pattern of John the Baptistto fastto mortify every inclinationto be found at no feastto wrap ourselves in solitariness, and abstain from all social joys; yes, and far easier so to live, and far easier so to win a character for religiousness. A silent man is easily reputed wise. A man who suffers none to see him in the common jostle and undress of life easily gathers round him a mysterious veil of unknown sanctity, and men honour him for a saint. The unknown is always wonderful. But the life of Him whom men called a gluttonous man and a winebibber, a friend of publicans and sinners, was a far harder and a far heavenlier religion.

To shroud ourselves in no false mist of holiness: to dare to show ourselves as we are, making no solemn affectation of reserve or difference from others; to be found at the marriage-feast; to accept the invitation of the rich Pharisee Simon, and the scorned Publican Zaccheus; to mix with the crowd of men, using no affected singularity, content to be creatures not too bright or good for human natures daily food; and yet for a man amidst it all to remain a consecrated spirit, his trials and his solitariness known only to his Fathera being set apart, not of this world, alone in the hearts deeps with God; to put the cup of this worlds gladness to his lips, and yet be unintoxicated; to gaze steadily on all its grandeur, and yet be undazzled, plain and simple in personal desires; to feel its brightness, and yet defy its thrallthis is the difficult, and rare, and glorious life of God in the soul of man. This was the peculiar glory of the life of Christ which was manifested in that first miracle which Jesus wrought at the marriage-feast in Cana of Galilee.1 [Note: F. W. Robertson.]

4. It was the glory of condescending love.The graciousness which Christ showed at that marriage-feast is neither more nor less than the boundless love of God, who could not live alone in the abyss, but must needs, out of His own Divine Charity, create the universe, that He might have somewhat besides Himself whereon to pour out the ocean of His love, which finds its own happiness in giving happiness to all created things, from the loftiest of rational beings down to the gnat which dances in the sun, and, for aught we know, to the very lichen which nestles in the Alpine rock.

(1) We may see in Christs condescending love at Cana a ray of that love which redeemed the world. He was present, in all senses, as one of the guests; and His conduct at the feast was marked by the tenderest consideration for the feelings of the poor family, who were making the best of their brief day of festive joy. He saved them from the disappointment of being unable to entertain their friends; He added somewhat, we may well believe, to their household store besides; but He did this in such a manner as to hide His hand, and to lay them at the moment and before the guests under no embarrassing sense of obligation towards Himself. What is this but the glory of Gods own bountiful Providence? Man, when he would assist his brother man, too often parades his benevolence; God gives us all that we have so unobtrusively that most of us altogether forget the Giver. We are the spoiled children of His love; we credit chance, or good fortune, or our own energy or far-sightedness, with the blessings which come only from Him. Yet He does not on that account inflict upon us the perpetual sense of our indebtedness.

(2) We have a token of His love in that He supplies the deficiencies of earthly sources. The mother of Jesus saith unto him, They have no wine. The worlds banquet runs out, Christ supplies an infinite gift. These great waterpots that stood there, if the whole contents of them were changed, as is possible, contained far more than sufficient for the modest wants of the little company. The water that flowed from each of them in obedience to the touch of the servants hand, if the change were effected then, as is possible, would flow on so long as any thirsted or any asked. And Christ gives to each of us, if we choose, a fountain that will spring up unto life eternal. And when the worlds platters are empty, and the worlds cups are all drained dry, He will feed and satisfy the immortal hunger and the blessed thirst of every spirit that longs for Him.

(3) The revelation of the glory of the Son is not limited to the knowledge of the fact of His being, and of His presence in the midst; it is a knowledge of the way in which He works, and an imitation of the same. At Cana of Galilee He was pleased to add to the worlds joy; He took compassion upon people whose cups were empty or half empty, and the more compassion, perhaps, because they were acting as if the cups were not empty. He made up that which lacked, and looked into the faces of the guests and said, Lacked ye anything? and every one could have answered, Nothing, Lord, nothing! Hard by, on a neighbouring hillside, is a second town, little known but for His presence, where He occupied Himself in subtracting from the worlds pain; from Nain to Cana is a very short journey geographically: how far is it in everyday life? When there is a wedding in one street, there is always a funeral in the next. Christ attends both, because to add to the worlds joy and to subtract from its pain are the alternating currents of the Eternal Love; and it is in these ministries, which belong to one sacred Person, who is equally at home in either, because eternally occupied in both, that we see the glory of the Son, who would not tell us by precept to rejoice with them that do rejoice and to weep with them that weep, unless He had furnished the perfect example that corresponds to the perfect precept. Nevertheless, we do not chiefly, and certainly not only, call Him the Man of Sorrows, for His highest title is the Master of the Feast, the Bridegroom.

(4) This first miracle is emblematic of the whole redemptive work of Christ. 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? 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 St. 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.

Dr. Johnson, on a famous occasion, pronounced that this merriment of parsons is mighty offensive, which is the judgment of Josephus repeated in another age; and Dr. Davidsons imagination of the child Jesus as grave, retired and sad is in the same key. In a half-comic way, that has given the law for mens behaviour in church, where they sit with such preternatural solemnity of countenance, as if religion were, of all interests, the most depressing. But think of Francis, that troubadour of Christ, with his wealth of sunny inspirations, with song and laughter and flowers woven in with that perpetual ministry to the Lord and His poor; was that unevangelical? Or think of Pascal, when his eyes were opened, elated to such an extent that his sister had to ask what his spiritual director would think of such a gleeful penitent? Or, above all, think of Jesus and the disciples, these children of the bride-chamber, who lived one day at a time, and found each as it came the very flower and glory of days. I suspect that true souls are always hilarious, and that one step towards the restoration of the evangel in the Church would be the breaking of this tradition and the letting in of the sun. Dr. Davidson says of Mohammed that he had that indispensable requisite of a great man, he could laugh with all his might. And in a follower of Jesus something like that is still desirable.1 [Note: W. M. Macgregor, Jesus Christ the Son of God, 115.]

III

The Resulting Faith

And his disciples believed on him.

There is nothing more remarkable in the Gospel of St. John than the clearness with which it brings before us the moral side of miracles. They are emphatically signs or worksfacts which lead us to look deeper into the mysteries of life as samples of the silent, unnoticed action of God. And they are represented not only as signs and works, but also as tests of faith. Christ manifested His glory, and his disciples believed on him.

1. His disciples believed on him. It is not said that those who were before unbelieving were overpowered by what they saw and forced into faith; it is said only that those who had already followed Christ cast themselves, so to speak, upon Him with an absolute trust when they recognized the workings of His Divine power. The outward event might be disregarded or explained away or cavilled at; the inner meaning was discernible only to the spiritual eye. The wedding guests for the most part, so far as we know, went away unconscious of the meaning of what they had witnessed, but the disciples believed.

2. His disciples believed. Those who had welcomed Christ and followed Him now believed on Him. Their belief was a response of the soul to Him as one having the glory of God. It was not necessarily a full recognition of Jesus for what He was, but it was the personal trust that makes ever-increasing knowledge possible. And as the disciples faith grew, so would their spiritual insight and understanding deepen more and more.

(1) This was not the beginning of their faith. Jesus had already cast the unearthly spell of His purity and beauty upon them, and drawn them to His side as the magnet draws the iron. They had forsaken all and followed Him.

(2) Nor was it the miracle that first produced their faith. They had already believed, not as the result of any display of supernatural power, but before any miracle had been done. Had it not been for this preparedness as the result of previous belief, the miracle of Cana, wrought as it was, so quietly and naturally, would not have produced such a profound impression upon the disciples. But brought thus into a state of quickened sympathy with Him, they understood the significance of the miracle, and their faith was rewarded and confirmed by it. They knew more perfectly who He was, and confided in Him more implicitly. The miracle was wrought in themselves; the water of their previous weak faith was changed into the wine of a nobler, a more devoted faith, which, working by love, purified their hearts, and enabled them to overcome every obstacle and temptation as they followed Jesus in the way.

(3) The disciples did not stop at this rudimentary state of faith, in which they merely believed in Jesus. They continued to believe in Him; but to this they added in later life many and illustrious spiritual attainments. But great as were their attainments in faith, knowledge, righteousness, and grace in after life, they were all rendered possible by this simple faith.

Saint Cyran was always dwelling on the difference between bodily and spiritual medicine. A broken leg might heal completely, or a fever be successfully fought; and then, as he says with a stray touch of humour, the doctor would be mucli annoyed if his former patients took to haunting his consulting-room. But in spiritual medicine the patient never got free of his Physician, nor was it fitting that he should.1 [Note: Viscount St. Cyres, Pascal, 230.]

3. His disciples believed on him. Only in two places does this expression on him occur in all the Synoptic Gospels; and the Apostle Paul, whose vocabulary it more closely resembles than that of any other Scripture writer, but very rarely uses it. It denotes the absolute transference of trust from ones self to another. To believe on or in a man means so much more than simply to believe him. In believing a man we confide in the mere truthfulness of his lips; we believe that he is incapable of telling a falsehood. But in believing on or in a man, we trust the mans whole being and life, we confide in himself. The disciples of Jesus not only believed the words of Jesus, from whose lips no guile could come; they believed in Himself as the fulfilment of all their hopes and expectations, their highest ideal of the truth. A deeper confidence than they could have in themselves they had in Him.

(1) Perhaps there were those present who believed the miracle of whom it could not be said that they believed on Him. The faith of the disciples had passed from a belief in the act to a belief in the Actor. Jesus Himself stood prominently forth in their faith. As yet they knew little of Him and of His future plans; He had not told them who He was; He had given them little, if any, teaching; and thus their faith at this time was not enriched with the larger conceptions of Him which they had at a later period. It was an elementary faith; but it had the most vital and vitalizing element, because it was faith on Him.

(2) The ground of their faith was the knowledge they had acquired of Jesus. Faith finds its root in knowledge; credulity in ignorance. Jesus had let a little of His glory shine forth in a beautiful act of power. That act gave a clue to a right knowledge of Him. By it the disciples were able to form some conception of the kind of Being He was. And that knowledge enabled them to have faith in Him. Jesus wrought the faith by the agency of His glory; without this self-revelation the faith would never have come; the faith was thus His gift. And because of what they did know of Him, they believed in Him for what they did not know. That is the way in which we, by understanding something of God, can believe in Him where we do not understand Him.

Christ required then, as He requires now, a faith based on reason and not on miracles. Consequently, a miracle does not prove the truth of a doctrine; for the doctrine must first commend itself to the conscience as good, and only then can the miracle seal it as Divine. Miracula sine doctrin nihil valent. Therefore we must look in every miracle, not only for the Divine power, but also for the Divine wisdom and goodness. A miracle is not a wonder, but a sign, so that the inward meaning is more important than the outward form.1 [Note: G. F. Terry, The Old Theology in the New Age, 179.]

4. 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.

All power, properly so called, is wise and benevolent. There may be capacity in a drifting fire-ship to destroy a fleet; there may be venom enough in a dead body to infect a nation:but which of you, the most ambitious, would desire a drifting kinghood, robed in consuming fire, or a poison-dipped sceptre whose touch was mortal? There is no true potency, remember, but that of help; nor true ambition, but ambition to save.2 [Note: Ruskin, The Crown of Wild Olive (Works, xviii. 478).]

The First Sign

Literature

Brockington (A. A.), The Seven Signs, 21.

Broughton (L. G.), Table Talks of Jesus, 7.

Champness (T.), New Coins from Old Gold, 1.

Davies (J. Ll.), Sermons on the Manifestation of the Son of God, 109.

Green (T. E.), in Sermons on the Gospels: Advent to Trinity, 109.

Greenhough (J. G.), in The Miracles of Jesus, 17.

Grimley (H. N.), Tremadoc Sermons, 77.

Harris (J. R.), Union with God, 3.

Kingsley (C.), All-Saints Day Sermons, 320.

Liddon (H. P.), Christmastide in St. Pauls, 368.

Maclaren (A.), Expositions: John i.viii. 110, 114.

Macmillan (H.), The Marriage in Cana of Galilee, 215.

Miller (J.), Sermons Literary and Scientific, ii. 156.

Mills (B. R. V.), The Marks of the Church, 181.

Norton (J. N.), Short Sermons, 315.

Paget (F.), Studies in Christian Character, 209.

Pearce (J.), The Alabaster Box, 38.

Robertson (F. W.), Sermons, ii. 220, 235.

Terry (G. F.), The Old Theology in the New Age, 165.

Vaughan (J.), Sermons in Christ Church, Brighton, i. 90.

Vaughan (R.), Stones from the Quarry, 160.

Webster (F. S.), The Beauties of the Saviour, 71.

Westcott (B. F.), Peterborough Sermons, 216.

Whitworth (W. A.), The Sanctuary of God, 149.

Christian World Pulpit, xxv. 17 (Barry); xxxv. 56 (Rowsell); liii. 93 (Jones); lxiii. 106 (Salmond).

Fuente: The Great Texts of the Bible

beginning: Joh 1:17, Exo 4:9, Exo 7:19-21, Ecc 9:7, Mal 2:2, 2Co 4:17, Gal 3:10-13

did: Joh 1:50, Joh 3:2, Joh 4:46

manifested: Joh 1:14, Joh 5:23, Joh 12:41, Joh 14:9-11, Joh 14:13, Deu 5:24, Psa 72:19, Psa 96:3, Isa 40:5, 2Co 3:18, 2Co 4:6

and his: Joh 11:15, Joh 20:30, Joh 20:31, 1Jo 5:13

Reciprocal: Exo 14:31 – believed Jos 19:28 – Kanah 1Ki 17:24 – Now by this Luk 23:5 – beginning Joh 2:22 – and they Joh 8:54 – If Joh 11:4 – that Joh 21:2 – Cana Act 9:34 – Jesus Christ Rom 6:4 – by the

Fuente: The Treasury of Scripture Knowledge

MANIFESTATION OF GLORY

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.

Joh 2:11

All the miracles that our Lord wrought were so many manifestations of His grace and power to save. They showed forth His glory, and proved Him to be the Son of God (Act 2:22).

Here we have an account of His first miracle. It was at Cana of Galilee. It was at a wedding-feast; and thus does Christ first manifest His gracious power in the home circle, and sanctify one of the brightest occasions of domestic happiness. Let us study the two striking points in the narrative.

I. How the want of wine was caused.It would appear that Mary was staying as a friend or guest in the house. Our Lord and His disciples, having come, perhaps, to see her, appear to have been invited (Joh 2:2), and as extra guests, caused the deficiency in the supply of wine. Oh, what a blessed cause of want! Till Jesus is asked into the heart, it thinks it has enough to satisfy all its wants (Luk 12:19; Luk 16:25; Hos 12:8; Rev 3:17). But the coming of Jesus teaches us our need (Joh 4:10; Joh 9:39; Luk 19:42). His Blessed Spirit shows us how insufficient is all that we before prized so much (Luk 5:8; Act 2:33; Php 3:7). Our only recourse is to apply to Jesus (Rev 3:18; Act 16:31). So it was on this occasion (Joh 2:3; cf. chap. Joh 11:3; Php 4:6). But the application must be in faith and obedience (Joh 2:5; chap. Joh 6:35; Rom 10:9).

II. How the want of wine was remedied.As it was caused, so it was supplied, by Christ (Php 4:19). His gentle but decided rebuke to His mother (Joh 2:4) was to show her that human relationships must not interfere in Divine things (Act 4:19; Mat 10:37). He commands the waterpots (Joh 2:6; Mar 7:3) to be filled with water to the brim (Joh 2:7); there could therefore be no doubt of their contents. He convinces before He changes the heart. Mark what follows. He says, Draw out now (Psa 31:19). He only gives the word (Num 20:8; Mat 8:8), and the very best wine is at once produced (Joh 2:9-10; Psa 103:5; Psa 107:9; Jer 31:14; Jer 31:25). Thus was the want supplied, and all anxiety taken away (Psa 34:5-6; Deu 8:3; Pro 3:9; Proverbs 10; Mal 3:10).

We learn from this incident many lessons, but one particularly. If we would have the glory of God manifested in ourselves or others, we must bring our wants and theirs to Jesus (Mar 1:32); Psa 32:5-6). Do not forget this, and the result will be the glory of God through Jesus Christ (Gal 1:24; Mat 9:8).

Bishop Rowley Hill.

Illustration

This first sign was offered in the circle of the family, and not among the people or in the world. The occasion was a marriage festivity in a village of which the identification is doubtful, but which certainly was fairly close to Nazareth. Our Lords presence at it was a striking illustration of the contrast between the asceticism of His Forerunner and the more genial characteristics of His own ministry. For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners! At the same timewrites one well acquainted with Jewish customsit must be borne in mind, that marriage conveyed to the Jews much higher thoughts than merely those of festivity and merriment. The pious fasted before it, confessing their sins. It was regarded almost as a Sacrament. Entrance into the married state was thought to carry the forgiveness of sins. It has been suggested, too, that the evident authority with which the Virgin Mary addresses the servants points to the conclusion that this was the wedding of one closely connected with her, perhaps some member of the Holy Family. However this may be, the scene brought before us is the house of the bridegroom, whither the bride has been escorted at eventide, covered with the long bridal veil, preceded by drums and flutes, accompanied by her friends carrying branches of myrtle and wreaths of flowers, surrounded by torches or lamps, her road enlivened by songs and dances. The wedding festivities in Galilee were simpler and less protracted than in the south of Palestine.

(SECOND OUTLINE)

THE UNEXPECTED MIRACLE

I. Supernatural in its character.A miracle not against but above nature. So far from violating or opposing nature, the power which operates a miracle begins by inserting itself in and working along the lines of nature as far as these go, after which it sweeps out into the region beyond and executes results of which nature by itself is wholly incapable.

II. Unostentatious in its execution.So little open to a charge of vulgar display was Christ on this occasion that no one now can, as probably no one then could, tell at what point exactly the miracle was wrought. Like the Kingdom of God (Luk 17:20), of which it was an emblem and for which it was a preparation, it came without observation. In this Christ followed the silent methods of working adopted by His Father in nature (Ecc 3:11); by this He calls His followers to do their righteousness in secret, before their Father in heaven rather than before the gaze of men (Mat 6:1).

III. Beneficent in its design.He Who refrained from employing His Divine power to relieve His own necessities in the wilderness (Mat 4:4) could not remain deaf to the appeal made to His loving heart to supply the wants of others. So Christ ever pleased not Himself (Rom 15:3), but sought His Fathers glory (Joh 7:18; Joh 8:50) and the good of man (Mat 11:4-6; Act 10:38). Nor were the miracles of the cursing of the fig tree (Mat 21:19) and the destruction of the swine (Mat 8:32) exceptions if we include in the good of man his higher spiritual as well as lower material interests.

IV. Symbolic in its significance.(1) In reference to Christs Person, it was a manifestation of His glory. (2) In relation to Christs disciples it was a picture of the joyous life to which they were called in contrast to the asceticism practised and enjoined by His forerunner (Mat 11:18-19; Mar 2:18-19; Joh 16:22; 1Th 5:16). (3) As regards Christs work, it was a reminder that He had come not to condemn but to save, not to diminish but to increase the sum of human happiness, not to abstract a single blessing from the lot of man, but to transform even common mercies into gifts of celestial love, and to suffuse the happiness of earth with the felicities of heaven.

Illustration

The manner of working the miracle is described with singular minuteness and yet with singular reserve. The external means were furnished by the large stone waterpots which were used to store the water needed (accorded to Jewish custom) for the personal ablutions of the guests, and for the cleansing of the cups and dishes. These our Lord ordered to be replenished with water; and the attendants carried out their instructions with such zeal that the great jars were filled to the brim. Then came the further command, Draw out now, and bear unto the ruler of the feast. The half playful words in which the guest who occupied this position praised the new wine have found a place in the Evangelists record. 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. Such was the first sign. Such was the first of the rewards to be vouchsafed by the Son of God to faith. Such were the surroundingsan obscure village, an ordinary wedding, a humble home, a few faithful peasant guestsof the first manifestation of that wondrous glory, which passing through the suffering of death was to find its culmination in the Resurrection and Ascension. To His disciples who beheld it, the miracleworked to minister to the fullness of human joy in one of its simplest and most natural formswas a sufficient earnest of His Divine vocation. They believed on Him.

Fuente: Church Pulpit Commentary

1

Jesus had not planned to open his public work of performing miracles yet (verse 4), but the appeal of his mother prompted him to act. It is noteworthy that the “beginning of miracles” was enacted in the district where he was brought up. Disciples believed on Him. This does not denote they did not believe previously, for they could not have become disciples of Jesus without first believing; but their faith grew.

Fuente: Combined Bible Commentary

Joh 2:11. This did Jesus as the beginning of his signs, in Cana of Galilee, and manifested his glory; and his disciples believed in him. This, His first sign, was wrought in Galilee, where Isaiah (Joh 9:1-2) prophesied that Messiahs work should begin. The threefold comment of the Evangelist is of the utmost importance. This was a sign, and His first sign; in it He manifested His glory; His disciples believed in Him. Sign is one of Johns favourite words. Of the three words used in the New Testament to denote a miracle, the first (literally meaning power) is not once found in his Gospel; the second (prodigy, wonder) occurs once only (Joh 4:48); the third, sign, as many as seventeen times. The earliest use of sign in connection with a miracle is in Exo 4:8 and the context makes the meaning very dear: the miracle was the sign of an invisible Divine Presence with Moses, and hence it attested his words. Thus also, when the manna was given, the miracle manifested the glory of the Lord (Exo 16:7). The miracles of Jesus, and all His works, manifested not only Gods glory (Joh 8:50), but His own: they were signs of what He is. This gives a new starting-point. Each miracle is a sign of what He is, not only in regard of the power by which it is wrought, but also by its own nature and character,in other words, it is a symbol of His work. The words which John adds here once for all are to be understood with every mention of a sign, for in every miracle Jesus made manifest (removed the veil from) His glory, revealed Himself. Two other passages complete the view which John gives us of his meaning. Of the signs he says himself: These (signs) are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name. Of the glory he says: We beheld His glory, glory as of an only-begotten from a father. First, then, this miracle attested the mission of Jesus as the Christ; the miracle established, as for Moses so for Him, the divine commission, and ratified His words. Next, it revealed His own glory as Son of God, manifesting His power, in a work as sudden and as inexplicable as a new creation; and not only His power but His grace, as He sympathizes alike with the joys and with the difficulties of life. Further, the miracle brought into light what He is in His work. The waterpots filled full for the purifying of the Jews stand as an emblem of the religion of the day, nay, even of the ordinances of the Jewish religion itself, carnal ordinances imposed until a time of reformation. At Christs word (on one view of the miracle) the water for purifying is changed into wine of gladness: this would point to Judaism made instinct with new life. On the other view, nothing is withdrawn from the use to which Jewish ritual applies it, but the element which could only minister to outward cleansing is transmuted by a new creative word. The law was given through Moses: grace and truth came through Jesus Christ. The object of all the signs (Joh 20:31) was answered here in the disciples. They had believed already that He was Christ, the Son of God (Joh 1:41; Joh 1:49); they now believed in Him,each one throws himself with absolute trust upon a living Lord, recognising the manifestation of His glory. The miracles in this Gospel, like the parables in the other Gospels, are a test of faith. They lead onward the believer to a deeper and a firmer trust; they repel those who refuse to believe.

Fuente: A Popular Commentary on the New Testament

Joh 2:11. This beginning of miracles did Jesus, &c. Grotius supposes the meaning to be, that this was the first miracle wrought at Cana, another being afterward mentioned, Joh 4:46. But it is plain there must have been a long series of miracles wrought here to justify such a manner of speaking, which doth not at all appear to have been the case. The sense of the expression seems much rather to be, that this was the first of Christs public miracles; for probably the necessities of the family might sometimes have engaged him to have done something miraculous in private for its relief. And manifested forth his glory And that in such an illustrious manner, that his fame was spread over all the neighbouring country; and his disciples believed on him Namely, more steadfastly than before. Being the first miracle they had ever seen Jesus perform, it tended not a little to the confirmation of their faith.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ver. 11. This first of his miracles Jesus did in Cana of Galilee, and he manifested his glory, and his disciples believed on him.

John characterizes under four important relations the miracle which he has just related. 1. This was the first, not only of the miracles performed at Cana, but of all the miracles of Jesus. As here was a decisive moment in the revelation of the Lord and in the faith of the disciples, John brings out this fact with emphasis. The Alexandrian authorities have rejected the article before , without doubt as being superfluous on account of .

But, as is frequently the case with them, when desiring to correct, they spoil. Without the article, the attention is rather drawn to the nature of the miracle: It was by this prodigy that Jesus began to work miracles. By the article the notion itself of a beginning is more strongly emphasized: That fact …was the true beginning… The second of these ideas is as thoroughly an essential element in the context, as we shall see, as the first is foreign to it. 2. John recalls a second time, in closing, the place where the event occurred. The design of this repetition cannot be purely geographical. We shall see, in Joh 3:24 and Joh 4:54, how anxious John was to distinguish between the two returns of Jesus to Galilee (Joh 1:44 and Joh 4:1-3), which had been united in one by tradition, and this is the reason why he expressly points out how the one and the other of these two returns was signalized by a miracle accomplished at Cana. According toHengstenberg, the defining words of Galilee recall the prophecy of Isa 8:22 to Isa 9:1, according to which the glory of the Messiah was to be manifested in Galilee. This aim would be admissible in Matthew; it seems foreign to the narrative of John 3. John indicates the purpose of the miracle. He uses here, for the first time, the term sign () which is in harmony with the following expression: He manifested His glory. The miracles of Jesus are not mere wonders (), designed to strike the imagination.

A close relation exists between these marvelous acts and the person of Him who performs them. They are visible emblems of what He is and of what He comes to do, and, as Reuss says, radiant images of the permanent miracle of the manifestation of Christ. The glory of Christ is, above all, His dignity as Son and the eternal love which His Father has for Him. Now this glory is, in its very nature, concealed from the eyes of the inhabitants of the earth; but the miracles are the brilliant signs of it. They manifest the unlimited freedom with which the Son disposes of all things, and thus demonstrate the perfect love of the Father towards Him: The Father loveth the Son and hath given all things into His hands (Joh 3:35). The expression His glory makes a profound distinction between Jesus and all the divine messengers who had accomplished like wonders before Him. In the miracles of the other divine messengers the glory of Jehovah is seen (Exo 16:7); those of Jesus reveal His own, by bearing witness in concert with His words, to His filial position. The expression His glory contains, moreover, all of His own that Jesus puts into the act which He has just performed, the love full of tenderness with which He makes use of divine omnipotence in the service of His own. 4. John, finally, sets forth theresult of this miracle. Evoked at first by testimony, faith was strengthened by personal contact with Jesus, its object. Now in the course of this personal relation, it makes such experience of the power and goodness of Him to whom it is attached, that it finds itself thereby immovably confirmed. Doubtless it will grow every day in proportion as such experiences shall multiply; but from this moment it has passed through the three essential phases of its formation: testimony, personal contact and experience. This is what John expresses by the words: And his disciples believed on him. These glorious irradiations from the person of Jesus, which are called miracles, are, therefore, designed not only, as apologetics often assume, to strike the eyes of the still unbelieving multitude and to stimulate the delaying, but, especially, to illuminate the hearts of believers, by revealing to them, in this world of suffering, all the riches of the living object of their faith.

What took place in the minds of the other witnesses of this scene? John’s silence leads us to suppose that the impression produced was neither profound nor enduring. This is because the miracle, in order to act efficaciously, must be understood as a sign (Joh 6:26), and because to this end certain moral predispositions are necessary. The impression of astonishment which the guests experienced, not connecting itself with any spiritual need, with any struggle of conscience, was soon effaced by the distractions of life.

On the Miracle of Cana.

Objections of two sorts are raised against the reality of this event: the one class bear on miracles in general; the other, on this one in particular. We do not concern ourselves with the first. We think there is nothing more opposed to the sound methodthe method called experimentalthan to begin by declaring, as a principle, the impossibility of a miracle. To say that there has never been a miracle until now,be it so. This is a point for examination. But to say that there cannot be one, is to make metaphysics, not history; it is to throw oneself into the a: priori, which is repudiated.

The objections which relate especially to the miracle of Cana are:

1. Its magical character (Schweizer). The difference between the magical and the miraculous is, that, in the former, the supernatural power works in vacuo, dispensing with already existing nature, while in the second, the divine force respects the first creation and always connects its working with material furnished by it. Now, in this case, Jesus does not use His power to create, as Mary undoubtedly was expecting; He contents Himself with transforming that which is. He remains, thus, within the limits of the Biblical supernatural.

2. The uselessness of the miracle is made an objection. It is a miracle of luxury, according to Strauss. Let us rather say with Tholuck, a miracle of love. We think we have shown this. It might even be regarded as the payment of a double debt: to the bridegroom, for whom the Lord’s arrival had caused this embarrassment, and to Mary, to whom Jesus, before leaving her, was paying His debt of gratitude. The miracle of Cana is the miracle of filial piety, as the resurrection of Lazarus is that of fraternal affection. The symbolic interpretations, by means of which it has been desired to explain the purpose of this miracle, seem to us artificial: to set the Gospel joy in opposition to the ascetic rigor of John the Baptist (Olshausen); to represent the miraculous transformation of the legal into spiritual life (Luthardt). Would not such intentions betray themselves in some word of the text?

3. This miracle is even charged with immorality. Jesus, it is said, countenanced the intemperance of the guests. With the same right one might demand, answers Hengstenberg, that God should not grant good vintages because of drunkards. The presence of Jesus and, afterwards, the thankful remembrance of his hosts would guarantee the holy use of this gift.

4. The omission of this story in the Synoptics seems to the adversaries the strongest argument against the reality of the event. But this miracle belongs still to the family life of Jesus; it does not form a part of the acts of His public ministry. Moreover, as we have seen, it has its place in an epoch of the ministry of Jesus, which, by reason of the confusion of the first two returns to Galilee, had disappeared from the tradition. The aim of John in restoring this event to light was precisely to re-establish the distinction between these two returns and, at the same time, to recall one of the first and principal landmaks of the development of the apostolic faith (comp. Joh 2:11).

Do not a multitude of proofs demonstrate the fragmentary character of the oral tradition which is recorded in the Synoptics? How can we explain the omission in our four Gospels of the appearance of the risen Jesus to the five hundred? And yet this fact is one of the most solidly attested (1Co 15:6).

If we reject the reality of the miracle as it is so simply related by the evangelist, what remains for us? Three suppositions:

1. The natural explanation of Paulus or of Gfrorer : Jesus had agreed with a tradesman to have wine brought secretly, during the feast, which He caused to be served to the guests mixed with water. By His reply to Mary, Joh 2:4, He wishes to induce her simply not to injure the success of the entertainment which He has prepared, and the hour for which has not yet come, through an indiscretion. The glory of Jesus (Joh 2:11), is the exquisite humanity which characterizes His amiable proceeding (Paulus). Or it is to Mary herself that the honor of this attention is ascribed. She has had the wine prepared, in order to offer it as a wedding present; and at the propitious moment she makes a sign to Jesus to cause it to be served (Gfrorer). Renan seems not far from adopting the one or the other of these explanations. He says in vague terms: Jesus went willingly to marriage entertainments. One of His miracles was performed, it is said, to enliven a village wedding (p. 195). Weiss adopts a form of the natural explanation which is less incompatible with the seriousness of Jesus’ character (see above on Joh 2:3): nevertheless, he acknowledges that John believed that he was relating a miracle and meant to do so. But could this apostle, then, be so completely deceived respecting the nature of a fact which he himself related as an eye-witness? Jesus must, in that case, have intentionally allowed an obscurity to hover over the event, which was fitted to deceive His nearest friends. The seriousness of the Gospel history protests against these parodies which end in making Jesus a village charlatan.

2. The mythical explanation of Strauss: Legend invented this miracle after the analogy of certain facts related in the Old Testament, e.g., Exo 15:23 ff., where Moses purifies bitter waters by means of a certain sort of wood; 2Ki 2:19, where Elisha does something similar. But there is not the least real analogy between these facts and those before us here. Moreover, the perfect simplicity of the narrative, and even its obscurities, are incompatible with such an origin. The whole tenor of the narrative, says Baur himself (recalling the judgment of de Wette), by no means authorizes us to assume the mythical character of the account.

3. The ideal explanation of Baur, Keim, etc. According to the first, the pseudo-John made up this narrative as a pure invention, to represent the relation between the two baptisms, that of John (the water) and that of Jesus (the wine). According to the second, the evangelist invented this miracle on the basis of that saying of Jesus: Can the friends of the bridegroom fast while the bridegroom is with them….They put new wine into new bottles (Mat 9:15; Mat 9:17). The water in the vessels represents, thus, the insufficient purifications offered by Judaism and the baptism of John. The worse wine, with which ordinarily the beginning is made, is also Judaism, which was destined to give place to the better wine of the Gospel. The delay of Jesus represents the fact that His coming followed that of John the Baptist. His hour is that of His death, which substitutes for the previous imperfect purifications the true purification through the blood of Christ, in consequence of which is given the joyous wine of the Holy Spirit, etc….In truth, if our desire were to demonstrate the reality of the event as it is simply related by John, we could not do it in a more convincing way than by explanations like these, which seem to be the parody of criticism. What! shall this refined idealism, which was the foundation and source even of the narrative, betray itself nowhere in the smallest word of the story! Shall it envelop itself in the most simple, prosaic, sober narrative which carries conciseness even to obscurity! To our view, the apostolic narrative, by its character of simplicity and truth, will always be the most eloquent defender of the reality of the fact.

Before leaving this first cycle of narratives, we must further take notice of a judgment of Renan respecting this beginning of our Gospel (p. 109): The first pages of the fourth Gospel are incongruous notes carelessly put together. The strict chronological order which they exhibit arises from the author’s taste for apparent precision. But exegesis has shown, on the contrary, that if there is a passage in our Gospels where all things are linked together and are strictly consecutive, not only as to time, but also as to substance and idea, it is this one. The days are enumerated, the hours even mentioned: it is the description of a continuous week, answering to that of the final week. More than this: the intrinsic connection of the facts is so close that Baur could persuade himself that he had to deal with an ideal and systematic conception, presented under an historic form. The farther the Gospel narrative advances, the more does Renan himself render homage to its chronological exactness. He ends by taking it almost exclusively as a guide for his narration. And the beginning of such a story, whose homogeneity is evident, is nothing but an accidental collection of notes carelessly put together! This, at all events, has little probability.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

In conclusion, John mentioned that this miracle was a sign. It was a miracle that had significance. [Note: See Mark R. Saucy, "Miracles and Jesus’ Proclamation of the Kingdom of God," Bibliotheca Sacra 153:611 (July-September 1996):281-307.] Its significance appears to be that it showed that Jesus had the same power to create that God demonstrated in the Creation. Thus it pointed to Jesus being the Creator God who could transform things from one condition into another (cf. 2Co 5:17). This demonstration of His power glorified Jesus in the eyes of those who witnessed and heard about it. [Note: Cf. Beasley-Murray, p. 35.] Moses had turned water into blood destructively (Exo 7:14-24), but Jesus turned water into wine for the blessing and benefit of others (cf. Joh 1:17). This miracle also resulted in these disciples believing in Him (cf. Joh 1:50), not for the first time but in a deeper way than they had believed previously (cf. Joh 20:30-31). John’s concluding references to the time and place establish the historicity of this event and reduce the possibility of reading it as an allegory or a legend.

"There is significance in the miracle first for Israel, especially the Israel of Christ’s day. The wedding feast with its new wine portrays the coming of the kingdom. By this sign the Lord declares He is the Messiah of Israel who is capable of bringing the predicted kingdom into its glorious existence. . . .

"The miracle shows the old order had run its course; now was the time for a new one.

"The significance of this miracle is not for Jews only; it is obviously for the church as well. The basic truth for Christians is found in the joy of salvation. . . .

"This miracle portrays not only the joy Christ brings into a person’s life but also the abundance of joy. . . .

"Finally, for the Christian there is a new life in Christ. The old is passed away and there is a whole new life and perspective in Christ (2Co 5:17)." [Note: Stanley D. Toussaint, "The Significance of the First Sign in John’s Gospel," Bibliotheca Sacra 134:533 (January-March 1977):50, 51.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)