Jesus, at a marriage-feast, ST. JOHN. turns water into wine. A. M. 4034. of Jesus saith unto him, They have || with water. And they filled them A. M. 4034. no wine. A. D. 30. apiece. up to the brim. A. D. 30. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted f the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the 7 Jesus saith unto them, Fill the water-pots || beginning doth set forth good wine; and when b Chap. xix. 26. 2 Sam. xvi. 10; xix. 22.——————d Chap. vii. 6. to his mother was not in the least disrespectful, nor e Mark vii. 3.—f Chap. iv. 46. were probably Greeks) must have referred to it, as best known in that country. There are other suppositions made, but hardly any thing more than conjecture has been advanced in favour of any of them. It ought not to be dissembled, that in most of the explanations which have been given of the passage, the quantity of liquor appears so great as to reflect an improbability on the interpretation." The doctor observes, however, that the English translation is more liable to this objection than his version, the firkin containing nine gallons, whereas the bath is commonly rated at seven and a half, and, accordVerse 5. His mother-Either gathering from his ing to some, but four and a half; in which case the answer, or from something he said to her which the amount of the whole is but half of what the English evangelists have not recorded, that he would perform || translation makes it. The quantity thus reduced, he something extraordinary; saith unto the servants, thinks, will not be thought so enormous, considering Whatsoever he saith unto you, do it-Obey his orders || 1st, The length of time, commonly a week, spent in immediately and exactly, for he may have reasons feasting on such occasions, and the great concourse for them beyond what you imagine. Hereby she || of people which they were wont to assemble. To declares her expectation of his performing some this may be added, that whatever the quantity of mighty work, in answer to what she had suggested water contained in these water-pots might be, there to him; and prescribes a rule, which it would be is no proof that our Lord turned the whole of it into well if every servant of Christ would invariably wine, or that he turned into wine any of it, any observe, Whatsoever he saith unto you, do it, not otherwise than as it was drawn out. questioning the reasonableness of the command, or its fitness to accomplish the end proposed, but implicitly obeying whatever is manifestly a precept of Christ. Verses 7-10. Jesus saith unto them-After some convenient pause, that the failing of the wine might be the more observed; Fill the water-pots with water-Choosing, for wise reasons, to make use of Verse 6. There were six water-pots of stone- these rather than the vessels in which the wine had Which were placed there, some of them for the before been contained: one of which reasons might cleansing of cups and tables, &c., and others for such || be to prevent any suspicion that the tincture or taste purifications as required the immersion of the whole of the water was in any degree derived from any body; after the manner of the purifying of the|| remainder of wine in the vessels. Draw out now, Jews-Who were accustomed to purify themselves || and bear unto the governor-"Among the Greeks, by frequent washings, particularly before eating;|| Romans, and Jews, it was usual, at great entertaincontaining two or three firkins apiece-A large ments, especially marriage-feasts, to appoint a master quantity, but exactly how much, is not now easy to || of ceremonies, who not only gave directions conbe ascertained. The original word, μɛтpητas, here || cerning the form and method of the entertainment, used, is translated by Dr. Campbell baths, because but likewise prescribed the laws of drinking. Jesus, the Hebrew measure, bath, is thus rendered in the || therefore, ordered the wine which he had formed Septuagint, 2 Chron. iv. 5. He acknowledges, how-to be carried to the governor of the feast, that by his ever, that this is not a decisive proof that it ought to judgment passed upon it, in the hearing of all the be so rendered: but says, "I have not found any guests, it might be known to be genuine wine of the thing better in support of a different opinion. Some best kind." When the ruler of the feast had tasted think, that as μerpηrns was also the name of an Attic the water that was made wine, &c.—The governor measure, the evangelist (most of whose readers of the feast, on tasting the wine, being highly pleased After turning water into wine, A. D. 30. A. D. 30. A. M. 4034. men have well drunk, then that || 12 ¶ After this he went down to A. M. 4034. which is worse: but thou hast kept Capernaum, he, and his mother, and the good wine until now. h his brethren, and his disciples; and they continued there not many days. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. 8 Chap. i. 14.—h Matt. xii. 46.—i Exod. xii. 14; Deut. xvi. 1, 16; Verse 23; Chap. v. 1; vi. 4; xi. 55. with its flavour and richness, but not knowing how manner, that his fame was spread over all the neighit had been procured, addressed himself to the bride-bouring country; and his disciples believed on him groom, in the hearing of all the guests, and, com- ||-Namely, more steadfastly than before. Being the mending the wine, as far preferable to what they first miracle they had ever seen Jesus perform, it had been drinking, praised him for the elegance of || tended not a little to the confirmation of their faith. his taste, and for his civility, in giving the company Verses 12, 13. After this he went down to Caperbetter wine during the progress of the entertainment || naum-A city that lay near the north part of the than at the beginning of it, which showed that he sea of Galilee, and on the south border of the land did not grudge the quantity they might use. This of Naphthali. See note on Matt. iv. 13. Here Christ declaration of the governor, no doubt, surprised the and his disciples continued but a short time, the bridegroom, who knew nothing of the matter, and passover of the Jews being at hand, which Jesus, occasioned an inquiry to be made about it. It is who was made under the law, and maintained a rereasonable, therefore, to suppose, that the servants ligious regard to its ceremonial, as well as its moral were publicly examined, and the company received precepts, would not neglect attending: thus teaching an account of the miracle from them. For it is exus by his example a strict observance of all divine pressly said, that by it Jesus manifested his glory, institutions, and a diligent attendance on religious that is, demonstrated his power and character, to assemblies. As the evangelists have not informed the conviction of the disciples, and of all the guests. us how many passovers happened between the bapThe expression in the tenth verse, orav μedvodwol, tism and death of Christ, or during the course of here rendered, when men have well drunk, though his public ministry, learned men have been much it may sometimes signify to drink to excess, yet || divided in their opinions on the subject. But by far frequently in Scripture, and sometimes in other the greater part have supposed there were four, writings, denotes no more than to drink sufficiently, reckoning this the first; the feast mentioned John or to satisfaction: and "it would be very unjust and v. 1, the second; the passover spoken of John vi. 4, absurd to suppose it implies here, that these guests as the third; and that at which Christ suffered, the had already transgressed the rules of temperance. fourth. But there are others of a different opinion. None can seriously imagine the evangelist to be so The celebrated Sir Isaac Newton reckons five; the destitute of common sense as to represent Christ as first, this which is now before us; the second, acdisplaying his glory by miraculously furnishing the cording to him, happened four months after Christ's company with wine to prolong a drunken revel. It discourse with the woman of Samaria, John iv. 35; is much more reasonable to conclude, that it signifies the third, a few days before the story of the disciples here, (as it does Gen. xliii. 34; Cant. v. 1; Hag. i. 6, rubbing the ears of corn, Luke vi. 1; the fourth, a in the Septuagint,) only to drink so freely as inno- little after the feeding of the five thousand; and the cently to exhilarate the spirit. And even this, per- last, at the time of our Lord's crucifixion. haps, might only be the case with some of them, and particularly not of those who, drawn by a desire to converse with Jesus, might be but lately come in." -Doddridge. || Verse 14. And found in the temple those that sold oxen, &c.-Used for sacrifice. It seems the officers, whose province it was to take care of the temple, permitted a market of these animals, and other things Verse 11. This beginning of miracles did Jesus, necessary for sacrifice, to be kept in the court of the &c.-Grotius supposes the meaning to be, that this Gentiles, in order that the worshippers might be was the first miracle wrought at Cana, another being supplied with victims requisite for the altar. The afterward mentioned, John iv. 46. But it is plain consequence of which was, that there was often such there must have been a long series of miracles a bustle and confusion there, that the proselytes who wrought here to justify such a manner of speaking, came to worship could not but be much disturbed in which doth not at all appear to have been the case. their devotions; as the reader will easily believe, The sense of the expression seems much rather to when he is informed that, according to Josephus, be, that this was the first of Christ's public miracles; "no fewer than two hundred and fifty-six thousand for probably the necessities of the family might five hundred victims were sometimes offered at one sometimes have engaged him to have done something passover. But the abuse did not rest here for it is miraculous in private for its relief. And manifested generally supposed that the priests let out this part forth his glory-And that in such an illustrious || of the temple for profit, and that the sellers, to enaVOL. I. 529 ( 34 ) a Jesus drives the traders A. D. 30. 1 A. D. 30 A. M. 4034. oxen, and sheep, and doves, and the || these things hence: make not 1my A. M. 4034 changers of money, sitting: Father's house a house of merchandise. 15 And when he had made a scourge of 17 And his disciples remembered that it was small cords, he drove them all out of the tem-written, m The zeal of thy house hath eaten me up. ple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take || 1 Luke ii. 49.———m Psa. Ixix. 9.— Matt. xii. 38; Chap. vi. 30. o Matt. xxvi. 61; xxvii. 40; Mark xiv. 58; xv. 29. ble themselves to pay the rent of their shops and self to great danger, by turning out a body of factious stalls, demanded an exorbitant price for their com- men, whom the priests and rulers supported. On modities. Nay, it is said that the priests and Levites this occasion, therefore, they called to mind, Psa. very often sold the animals they had received for || lxix. 10, The zeal of thy house hath eaten me up sacrifices to the dealers in cattle, at a lower rate, that |--Imputing their Master's action to such a concern they might sell them again with profit; so that the for the purity of God's worship, as the psalmist of same sacrifices were often sold to different persons, || old was animated by. The truth is, it certainly was and the spoils, or gain of them, were divided between an evidence of a very extraordinary zeal indeed; a the priests and the salesmen. In order to expedite || zeal nothing inferior to that for which the prophets this traffic, there were money-changers at hand, who were famed. gave the Jews who came from foreign countries the Verses 18-22. Then answered the Jews-" A fact current money of Judea, in lieu of the money of || so public and remarkable as that just mentioned, could the countries from whence they came; and for this not but immediately come to the knowledge of the service they took a premium, which, upon the whole, priests and rulers of the Jews, whose supreme became very considerable. Thus was the temple || council sat in a magnificent chamber belonging to profaned by the avarice of the priests, and literally the temple;" some of them, therefore, said unto made a den of thieves. When our Lord viewed this him, What sign showest thou unto us, seeing thou scene of iniquity, we need not wonder at his indig- doest these things-That is, to prove thyself aunation; for it was an honest zeal, which showed his thorized and commissioned to do them? This they high regard to religion, and his implacable enmity to ask because it belonged only to the magistrate, as vice; while, at the same time, it illustrated the cha- || being God's minister and vicegerent, or to a prophet, racter given of him by Malachi, (chap. iii. 1,) and es- to reform abuses in God's worship. The authority tablished the pretensions he made of being the of the magistrate they knew Christ had not, for actmessenger mentioned by that prophet." See Jose- || ing as he had done; and if he alleged that he acted as phus, Bell., vi. 9, and note on Matt. xxi. 12, 13. a prophet, they require him to give them proof of his Verses 15-17. And when he had made a scourge || being such, by some miracle or prediction, to be acof small cords—Ek oxoiviwv, of rushes, rather, which complished before their eyes. But was not the he found strewed on the ground. This circum- || thing itself a sufficient sign? His ability to drive stance, seemingly slight, was inserted to show that so many from their posts, without opposition, was the instrument could not be the cause of so wonder- surely a proof of his authority to do it: he that was ful an effect as is here mentioned. He drove them armed by such a divine power, must have been armall out—Namely, out of the court of the temple; ||ed with a divine commission. The truth is, they both the sheep and the oxen-Though it does not required a miracle to confirm a miracle! This unappear that he struck even them, much less any of || reasonable demand Jesus did not think proper to the men. But a terror from God, it is evident, fell || grant them; but refers them to the miracle of his upon them. And poured out the changers' money-resurrection: which, however, he does in such Upon the ground; and overthrew the tables-At || obscure terms, as prejudiced minds could not underwhich they were sitting. And said to them that || stand, till the prediction was cleared and explained sold doves, Take these things hence-Greek, Tavra, by the event. Jesus answered, Destroy this temple the cages wherein the pigeons were exposed to sale, |--Pointing probably to his body, which, with the pointing to them. Make not my Father's house a greatest propriety, he called a temple, on account house of merchandise-Make not the temple, which of the divinity residing in it. By a like figure ́of is dedicated to the worship of God, a place for car- speech, the apostle calls the bodies of believers the rying on low traffic. It is remarkable, that the guilty || temples of God. When Christ said, Destroy this persons did not offer to make the least resistance; temple, he meant, You will be permitted to destroy probably, a consciousness of guilt restrained them, it, and you will destroy it: for at the very beginning or the wonderful things which Jesus had performed || of his ministry he had a clear foresight of all his at this festival, though not recorded, with the influ- || sufferings, and of his death at the end of it; and yet ence of Christ's miraculous power on their minds, || he went on cheerfully in his work. Observe, reader, made them afraid to resist him. Nevertheless, in our Lord spake thus to them in parables because the apprehension of the disciples, he exposed him- they were willingly ignorant, and shut their eyes 530 ( 34* ) a Many believe in Christ, who CHAPTER II. knows the hearts of all men. A. M. 4034. stroy this temple, and in three days || scripture, and the word which Jesus A. M. 4034. I will raise it up. A. D. 30. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake P of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them: and they believed the p Col. ii. 9; Heb. viii. 2; 1 Cor. iii. 16; vi. 19; 2 Cor. vi. 16.- 9 Luke xxiv. 8.-1 Sam. xvi. 7; 1 Chron. xxviii. had said. A. D. 30. 23 ¶ Now, when he was in Jerusalem at the passover, in the feast-day, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man. 9; Matt. ix. 4; Mark ii. 8; Chap. vi. 64; xvi. 30; Acts i. 24 Rev. ii. 23. against the clear light issuing from his life, his doc- disposition, we may believe, they would not hesitate trine, and his miracles. For they that will not see to include the years in which the work was intershall not see; but shall stumble and fall, and be rupted, among the years employed in building.”broken, and snared, and taken, Isa. viii. 14, 15. Campbell. But he spake of the temple of his body Accordingly, the figurative speech here used by our-And therefore they were entirely mistaken as to Lord, proved such a stumbling-block to them, that the sense of what he said; When, therefore, he was it was produced in evidence against him at his trial, || risen from the dead-Just on the third day after his to prove him a blasphemer, Matt. xxvi. 60, 61. Had crucifixion; his disciples remembered that he had they, in humility, asked him the meaning of what said this-Which, when they heard him utter it, he said, he would have informed them, and it they did not at all understand; and they believed the would have been a savour of life unto life to them; Scripture, &c.-As they believed the Scriptures, but they resolved to cavil, and it proved a savour which predicted the Messiah's death, so they believof death unto death. They that would not be con- || ed the more firmly in their Master on account of this vinced were hardened, and the manner of the prophecy, which, by foretelling his resurrection so expression of this prediction occasioned the accom-long beforehand, rendered that event, when it happlishment of the prediction itself. In his saying, pened, a most illustrious proof of his mission from In three days I will raise it up-Our Lord not only God. Dr. Campbell translates the clause, They unforetold his resurrection, but that it should be effect- || derstood the Scripture, and the word which Jesus ed by his own power. There were others that were had spoken; observing, that the word Tɩçeveiv, in raised at different times from the dead, but Christ || the sacred writers, sometimes signifies, not so much was the only person that ever raised himself! They, to believe, as to apprehend aright. "In this sense, supposing that he spake of the temple in which they || it is once and again employed by this writer in parwere standing, replied, Forty and six years was ticular. It is not intimated here, that the disciples this temple in building—Dr. Lightfoot computes did not, before this time, believe the Scriptures, or that it was just forty-six years from the founding of their Master's word: but that they did not, till now, Zerubbabel's temple, in the second year of Cyrus, rightly apprehend the meaning of either, in relation to the complete settlement of the temple service, into this subject. Another instance of this application the thirty-second year of Artaxerxes. The original || of the verb içεvw, we have chap. iii. 12.” expression, however, wkodoμnln ó vaos 8ros, instead of, Verses 23-25. When he was in Jerusalem, in the was this temple in building, is translated by Dod-|| feast-day-Or rather, during the feast, as ev τη εOPTY, dridge, Heylin, and Worsley, hath been building, || should undoubtedly be translated: that is, during all "proceeding on the supposition, that those who the days of the solemnity; many believed in his made this reply alluded to the additional buildings || name-Were inwardly persuaded that he was the which the temple had received, and which had been || Messiah, or, at least, that he was a teacher sent from begun by Herod, and continued by those who suc- God; when they saw the miracles which he did— ceeded him in the government of Judea, to the time This, as well as John iii. 2, and iv. 45, plainly refers then present. But let it be observed, that the Jews to some miracles wrought by Christ, the particulars never did, nor do to this day, speak of more than || of which are not transmitted to us. But Jesus did two temples possessed by their fathers; the first not commit himself unto them-Did not repose such built by Solomon, the second by Zerubbabel. The confidence in the sincerity of their profession of great additions made by Herod, were considered as || intended only for decorating and repairing the edifice, not for rebuilding it; for, in fact, Zerubbabel's temple had not then been destroyed. Nor need we, I think, puzzle ourselves to make out exactly the forty-six years spoken of. Those men were evidently in the humour of exaggerating, in order to represent to the people as absurd what they had immediately heard advanced by our Lord. In this faith in him, or in their fidelity, courage, or wisdom, as to discover himself to be the Messiah. Because he knew all men-Had perfect knowledge of their dispositions; and needed not that any should testify of man-To give him any information concerning the character of any man, though ever so much a stranger to him; for he knew what was in man— By an immediate and unerring penetration, he knew what was in the heart of every man; and conse In this chapter we have, (1,) Our Lord's conference with Nicodemus, in the former part of which he states the nature and necessity of regeneration, 1-10; and in the latter part shows the design of his coming into the world, and the absolute necessity of faith in him, 11-21. (2,) John the Baptist's discourse with his disciples concerning Christ, in which is contained his last testimony to him, occasioned by a dispute about his baptism, and that administered by Christį 22–36 A. M. 4031. THERE * was a man of the Phari- || can do these miracles that thou A. M. 4034. sees named Nicodemus, a ruler doest, except God be with him. of the Jews: 2 a The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man Trinity Sunday, gospel, verse 1 to verse 16.——a Chap. vii. 50; xix. 39.- b Chap. ix. 16, 33; Acts ii. 22. NOTES ON CHAPTER III. d A. D. 30. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. c Acts x. 33.-d Chap. i. 13; Gal. vi. 15; Tit. iii. 5; James i. 18; 1 Pet. i. 23; 1 John iii. 9.— 1 Or, from above. teacher come from God. His miracles were his cre Verses 1, 2. There was a man of the Pharisees-dentials. The course of nature could not have been Belonging to the sect so called. What is here re-altered, but by the power of the God of nature, who, lated, doubtless, occurred while our Lord was attend- we are sure, is the God of truth and goodness, and ing at Jerusalem to keep the passover, as is mentioned would never set his seal to a lie or a cheat. Nicoin the latter part of the preceding chapter: a ruler demus's acknowledgment, that Jesus was a teacher of the Jews-A member of the great council, termed || come from God, and his applying to him under that the sanhedrim, John vii. 50. The same came to character, implied that he came with a desire to reto|| Jesus-With desire of receiving instruction from ceive from Christ's own mouth a particular account, him in divine things, but came privately, and by both of the doctrine which he taught, and of the night—Through shame, and fear of his brethren of kingdom which he declared God was about to erect. the council, who from the very beginning of Christ's Our Lord's answer intimates, that he either expressministry were his enemies. And said unto him, || ly made, or secretly intended, such an inquiry; and Rabbi―Giving him the title of respect with which it is impossible to enter into the beauty of the fol||lowing discourse without considering the matter in this light. it was usual to address the Jewish doctors; we know that thou art a teacher come from God-Namely, with an extraordinary commission. It is probable that the expression, we know, signifies no more here than it is known, for, as Dr. Whitby justly observes, Nicodemus could not say with truth, that his brethren, the Pharisees and rulers, knew Christ to be a teacher come from God; for it appears from chap. vii. 48, that none of them believed on him. For no man can do these miracles that thou doestMiracles so beneficial and divine; except God be with him—In an extraordinary manner, investing him with power from on high. Here, 1st, We are assured of the truth of Christ's miracles, and that they were not counterfeit and fictitious. For Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, was so fully satisfied they were miracles, that he was induced by them to go contrary to his interest, and the stream of those of his own rank, who were prejudiced against Christ. 2d, We are directed what inference to draw from Christ's miracles; we are, therefore, to receive him as a Verse 3. Jesus answered-Jesus, knowing the prejudices Nicodemus laboured under, both as a Jew and a Pharisee, judged it necessary immediately to acquaint him with the absolute necessity of expe||riencing a thorough change, both of his heart and life, to be wrought by divine grace; a change so great as might appear like coming into a new world by a second birth, and would bring the greatest and most learned men to the simplicity, teachableness, and humility of little children, see Matt. xviii. 3. He therefore said unto him, Verily, verily, I say unto thee-I declare it with the utmost solemnity, as a truth of the highest importance, that whatever great privileges any man may inherit by his natural birth or education, or church-fellowship, or by the place he occupies, or the rank he holds in civil or religious society, or how exact and strict soever he may be in ceremonial observances; unless a man be born again, he cannot see-Cannot even have just views of, much less can he enjoy; the kingdom of God-On earth or in heaven; can neither be a |