Water Turned into Wine.
1 And the third day there was a marriage in Cana of Galilee; and
the mother of Jesus was there: 2 And both Jesus was called, and his disciples,
to the marriage. 3 And when they wanted wine, the mother of Jesus saith
unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I
to do with thee? mine hour is not yet come. 5 His mother saith unto the
servants, Whatsoever he saith unto you, do it. 6 And there were set there
six waterpots of stone, after the manner of the purifying of the Jews,
containing two or three firkins apiece. 7 Jesus saith unto them, Fill the
waterpots with water. And they filled them up to the brim. 8 And he saith
unto them, Draw out now, and bear unto the governor of the feast. And they
bare it. 9 When the ruler of the feast had tasted the water that was made
wine, and knew not whence it was: (but the servants which drew the water
knew;) the governor of the feast called the bridegroom, 10 And saith unto
him, Every man at the beginning doth set forth good wine; and when men
have well drunk, then that which is worse: but thou hast kept the good
wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee,
and manifested forth his glory; and his disciples believed on him.
We have here the story of Christ's miraculous conversion of water into
wine at a marriage in Cana of Galilee. There were some few so well disposed
as to believe in Christ, and to follow him, when he did no miracle; yet
it was not likely that many should be wrought upon till he had something
wherewith to answer those that asked, What sign showest thou? He could
have wrought miracles before, could have made them the common actions of
his life and the common entertainments of his friends; but, miracles being
designed for the sacred and solemn seals of his doctrine, he began not
to work any till he began to preach his doctrine. Now observe,
I. The occasion of this miracle. Maimonides observes it to be to the
honour of Moses that all the signs he did in the wilderness he did upon
necessity; we needed food, he brought us manna, and so did Christ. Observe,
1. The time: the third day after he came into Galilee. The evangelist
keeps a journal of occurrences, for no day passed without something extraordinary
done or said. Our Master filled up his time better than his servants do,
and never lay down at night complaining, as the Roman emperor did, that
he had lost a day.
2. The place: it was at Cana in Galilee, in the tribe of Asher (Josh.
xix. 28), of which, before, it was said that he shall yield royal dainties,
Gen. xlix. 20. Christ began to work miracles in an obscure corner of the
country, remote from Jerusalem, which was the public scene of action, to
show that he sought not honour from men (ch. v. 41), but would put honour
upon the lowly. His doctrine and miracles would not be so much opposed
by the plain and honest Galileans as they would be by the proud and prejudiced
rabbies, politicians, and grandees, at Jerusalem.
3. The occasion itself was a marriage; probably one or both of the parties
were akin to our Lord Jesus. The mother of Jesus is said to be there, and
not to be called, as Jesus and his disciples were, which intimates that
she was there as one at home. Observe the honour which Christ hereby put
upon the ordinance of marriage, that he graced the solemnity of it, not
only with his presence, but with his first miracle; because it was instituted
and blessed in innocency, because by it he would still seek a godly seed,
because it resembles the mystical union between him and his church, and
because he foresaw that in the papal kingdom, while the marriage ceremony
would be unduly dignified and advanced into a sacrament, the married state
would be unduly vilified, as inconsistent with any sacred function. There
was a marriage--gamos, a marriage-feast, to grace the solemnity. Marriages
were usually celebrated with festivals (Gen. xxix. 22; Judg. xiv. 10),
in token of joy and friendly respect, and for the confirming of love.
4. Christ and his mother and disciples were principal guests at this
entertainment. The mother of Jesus (that was her most honourable title)
was there; no mention being made of Joseph, we conclude him dead before
this. Jesus was called, and he came, accepted the invitation, and feasted
with them, to teach us to be respectful to our relations, and sociable
with them, though they be mean. Christ was to come in a way different from
that of John Baptist, who came neither eating nor drinking, Matt. xi. 18,
19. It is the wisdom of the prudent to study how to improve conversation
rather than how to decline it.
(1.) There was a marriage, and Jesus was called. Note, [1.] It is very
desirable, when there is a marriage, to have Jesus Christ present at it;
to have his spiritual gracious presence, to have the marriage owned and
blessed by him: the marriage is then honourable indeed; and they that marry
in the Lord (1 Cor. vii. 39) do not marry without him. [2.] They that would
have Christ with them at their marriage must invite him by prayer; that
is the messenger that must be sent to heaven for him; and he will come:
Thou shalt call, and I will answer. And he will turn the water into wine.
(2.) The disciples also were invited, those five whom he had called
( ch. 1), for as yet he had no more; they were his family, and were invited
with him. They had thrown themselves upon his care, and they soon found
that, though he had no wealth, he had good friends. Note, [1.] Those that
follow Christ shall feast with him, they shall fare as he fares, so he
has bespoken for them (ch. xii. 26): Where I am, there shall my servant
be also. [2.] Love to Christ is testified by a love to those that are his,
for his sake; our goodness extendeth not to him, but to the saints. Calvin
observes how generous the maker of the feast was, though he seems to have
been but of small substance, to invite four or five strangers more than
he thought of, because they were followers of Christ, which shows, saith
he, that there is more of freedom, and liberality, and true friendship,
in the conversation of some meaner persons than among many of higher rank.
II. The miracle itself. In which observe,
1. They wanted wine, v. 3. (1.) There was want at a feast; though much
was provided, yet all was spent. While we are in this world we sometimes
find ourselves in straits, even then when we think ourselves in the fulness
of our sufficiency. If always spending, perhaps all is spent ere we are
aware. (2.) There was want at a marriage feast. Note, They who, being married,
are come to care for the things of the world must expect trouble in the
flesh, and count upon disappointment. (3.) It should seem, Christ and his
disciples were the occasion of this want, because there was more company
than was expected when the provision was made; but they who straiten themselves
for Christ shall not lose by him.
2. The mother of Jesus solicited him to assist her friends in this strait.
We are told (v. 3-5) what passed between Christ and his mother upon this
occasion.
(1.) She acquaints him with the difficulty they were in (v. 3): She
saith unto him, They have no wine. Some think that she did not expect from
him any miraculous supply (he having as yet wrought no miracle), but that
she would have him make some decent excuse to the company, and make the
best of it, to save the bridegroom's reputation, and keep him in countenance;
or (as Calvin suggests) would have him make up the want of wine with some
holy profitable discourse. But, most probably, she looked for a miracle;
for she knew he was now appearing as the great prophet, like unto Moses,
who so often seasonably supplied the wants of Israel; and, though this
was his first public miracle, perhaps he had sometimes relieved her and
her husband in their low estate. The bridegroom might have sent out for
more wine, but she was for going to the fountain-head. Note, [1.] We ought
to be concerned for the wants and straits of our friends, and not seek
our own things only. [2.] In our own and our friends' straits it is our
wisdom and duty to apply ourselves to Christ by prayer. [3.] In our addresses
to Christ, we must not prescribe to him, but humbly spread our case before
him, and then refer ourselves to him to do as he pleases.
(2.) He gave her a reprimand for it, for he saw more amiss in it than
we do, else he had not treated it thus.--Here is,
[1.] The rebuke itself: Woman, what have I to do with thee? As many
as Christ loves, he rebukes and chastens. He calls her woman, not mother.
When we begin to be assuming, we should be reminded what we are, men and
women, frail, foolish, and corrupt. The question, ti emoi kai soi, might
be read, What is that to me and thee? What is it to us if they do want?
But it is always as we render it, What have I to do with thee? as Judges
xi. 12; 2 Sam. xvi. 10; Ezra iv. 3; Matt. viii. 29. It therefore bespeaks
a resentment, yet not at all inconsistent with the reverence and subjection
which he paid to his mother, according to the fifth commandment (Luke ii.
51); for there was a time when it was Levi's praise that he said to his
father, I have not known him, Deut. xxxiii. 9. Now this was intended to
be, First, A check to his mother for interposing in a matter which was
the act of his Godhead, which had no dependence on her, and which she was
not the mother of. Though, as man, he was David's Son and hers; yet, as
God, he was David's Lord and hers, and he would have her know it. The greatest
advancements must not make us forget ourselves and our place, nor the familiarity
to which the covenant of grace admits us breed contempt, irreverence, or
any kind or degree of presumption. Secondly, It was an instruction to others
of his relations (many of whom were present here) that they must never
expect him to have any regard to his kindred according to the flesh, in
his working miracles, or that therein he should gratify them, who in this
matter were no more to him than other people. In the things of God we must
not know faces. Thirdly, It is a standing testimony against that idolatry
which he foresaw his church would in after-ages sink into, in giving undue
honours to the virgin Mary, a crime which the Roman catholics, as they
call themselves, are notoriously guilty of, when they call her the queen
of heaven, the salvation of the world, their mediatrix, their life and
hope; not only depending upon her merit and intercession, but beseeching
her to command her Son to do them good: Monstra te esse matrem--Show that
thou art his mother. Jussu matris impera salvatori--Lay thy maternal commands
on the Saviour. Does he not here expressly say, when a miracle was to be
wrought, even in the days of his humiliation, and his mother did but tacitly
hint an intercession, Woman, what have I to do with thee? This was plainly
designed either to prevent or aggravate such gross idolatry, such horrid
blasphemy. The Son of God is appointed our Advocate with the Father; but
the mother of our Lord was never designed to be our advocate with the Son.
[2.] The reason of this rebuke: Mine hour is not yet come. For every
thing Christ did, and that was done to him, he had his hour, the fixed
time and the fittest time, which was punctually observed. First, "Mine
hour for working miracles is not yet come." Yet afterwards he wrought this,
before the hour, because he foresaw it would confirm the faith of his infant
disciples (v. 11), which was the end of all his miracles: so that this
was an earnest of the many miracles he would work when his hour was come.
Secondly, "Mine hour of working miracles openly is not yet come; therefore
do not talk of it thus publicly." Thirdly, "It not the hour of my exemption
from thy authority yet come, now that I have begun to act as a prophet?"
So Gregory Nyssen. Fourthly, "Mine hour for working this miracle is not
yet come." His mother moved him to help them when the wine began to fail
(so it may be read, v. 3), but his hour was not yet come till it was quite
spent, and there was a total want; not only to prevent any suspicion of
mixing some of the wine that was left with the water, but to teach us that
man's extremity is God's opportunity to appear for the help and relief
of his people. Then his hour is come when we are reduced to the utmost
strait, and know not what to do. This encouraged those that waited for
him to believe that though his hour was not yet come it would come. Note,
The delays of mercy are not to be construed the denials of prayer. At the
end it shall speak.
(3.) Notwithstanding this, she encouraged herself with expectations
that he would help her friends in this strait, for she bade the servants
observe his orders, v. 5. [1.] She took the reproof very submissively,
and did not reply to it. It is best not to deserve reproof from Christ,
but next best to be meek and quiet under it, and to count it a kindness,
Ps. cxli. 5. [2.] She kept her hope in Christ's mercy, that he would yet
grant her desire. When we come to God in Christ for any mercy, two things
discourage us:--First, Sense of our own follies and infirmities "Surely
such imperfect prayers as ours cannot speed." Secondly, Sense of our Lord's
frowns and rebukes. Afflictions are continued, deliverances delayed, and
God seems angry at our prayers. This was the case of the mother of our
Lord here, and yet she encourages herself with hope that he will at length
give in an answer of peace, to teach us to wrestle with God by faith and
fervency in prayer, even when he seems in his providence to walk contrary
to us. We must against hope believe in hope, Rom. iv. 18. [3.] She directed
the servants to have an eye to him immediately, and not to make their applications
to her, as it is probable they had done. She quits all pretensions to an
influence upon him, or intercession with him; let their souls wait only
on him, Ps. lxii. 5. [4.] She directed them punctually to observe his orders,
without disputing, or asking questions. Being conscious to herself of a
fault in prescribing to him, she cautions the servants to take heed of
the same fault, and to attend both his time and his way for supply: "Whatsoever
he saith unto you, do it, though you may think it ever so improper. If
he saith, Give the guests water, when they call for wine, do it. If he
saith, Pour out from the bottoms of the vessels that are spent, do it.
He can make a few drops of wine multiply to so many draughts." Note, Those
that expect Christ's favours must with an implicit obedience observe his
orders. The way of duty is the way to mercy; and Christ's methods must
not be objected against.
(4.) Christ did at length miraculously supply them; for he is often
better than his word, but never worse.
[1.] The miracle itself was turning water into wine; the substance of
water acquiring a new form, and having all the accidents and qualities
of wine. Such a transformation is a miracle; but the popish transubstantiation,
the substance changed, the accidents remaining the same, is a monster.
By this Christ showed himself to be the God of nature, who maketh the earth
to bring forth wine, Ps. cix. 14, 15. The extracting of the blood of the
grape every year from the moisture of the earth is no less a work of power,
though, being according to the common law of nature, it is not such a work
of wonder, as this. The beginning of Moses's miracles was turning water
into blood (Exod. iv. 9; vii. 20), the beginning of Christ's miracles was
turning water into wine; which intimates the difference between the law
of Moses and the gospel of Christ. The curse of the law turns water into
blood, common comforts into bitterness and terror; the blessing of the
gospel turns water into wine. Christ hereby showed that his errand into
the world was to heighten and improve creature-comforts to all believers,
and make them comforts indeed. Shiloh is said to wash his garments in wine
(Gen. xlix. 11), the water for washing being turned into wine. And the
gospel call is, Come ye to the waters, and buy wine, Isa. lv. 1.
[2.] The circumstances of it magnified it and freed it from all suspicion
of cheat or collusion; for,
First, It was done in water-pots (v. 6): There were set there six water-pots
of stone. Observe, 1. For what use these water-pots were intended: for
the legal purifications from ceremonial pollutions enjoined by the law
of God, and many more by the tradition of the elders. The Jews eat not,
except they wash often (Mark vii. 3), and they used much water in their
washing, for which reason here were six large water-pots provided. It was
a saying among them, Qui multâ utitur aquâ in lavando, multas
consequetur in hoc mundo divitias--He who uses much water in washing will
gain much wealth in this world. 2. To what use Christ put them, quite different
from what they were intended for; to be the receptacles of the miraculous
wine. Thus Christ came to bring in the grace of the gospel, which is as
wine, that cheereth God and man (Judg. ix. 13), instead of the shadows
of the law, which were as water, weak and beggarly elements. These were
water-pots, that had never been used to have wine in them; and of stone,
which is not apt to retain the scent of former liquors, if ever they had
had wine in them. They contained two or three firkins apiece; two or three
measures, baths, or ephahs; the quantity is uncertain, but very considerable.
We may be sure that it was not intended to be all drank at this feast,
but for a further kindness to the new-married couple, as the multiplied
oil was to the poor widow, out of which she might pay her debt, and live
of the rest, 2 Kings iv. 7. Christ gives like himself, gives abundantly,
according to his riches in glory. It is the penman's language to say, They
contained two or three firkins, for the Holy Spirit could have ascertained
just how much; thus (as ch. vi. 19) teaching us to speak cautiously, and
not confidently, of those things of which we have not good assurance.
Secondly, The water-pots were filled up to the brim by the servants
at Christ's word, v. 7. As Moses, the servant of the Lord, when God bade
him, went to the rock, to draw water; so these servants, when Christ bade
them, went to the water, to fetch wine. Note, Since no difficulties can
be opposed to the arm of God's power, no improbabilities are to be objected
against the word of his command.
Thirdly, The miracle was wrought suddenly, and in such a manner as greatly
magnified it.
a. As soon as they had filled the water-pots, presently he said, Draw
out now (v. 8), and it was done, (a.) Without any ceremony, in the eye
of the spectators. One would have thought, as Naaman, he should have come
out, and stood, and called on the name of God, 2 Kings v. 11. No, he sits
still in his place, says not a word, but wills the thing, and so works
it. Note, Christ does great things and marvellous without noise, works
manifest changes in a hidden way. Sometimes Christ, in working miracles,
used words and signs, but it was for their sakes that stood by, ch. xi.
42. (b.) Without any hesitation or uncertainty in his own breast. He did
not say, Draw out now, and let me taste it, questioning whether the thing
were done as he willed it or no; but with the greatest assurance imaginable,
though it was his first miracle, he recommends it to the master of the
feast first. As he knew what he would do, so he knew what he could do,
and made no essay in his work; but all was good, very good, even in the
beginning.
b. Our Lord Jesus directed the servants, (a.) To draw it out; not to
let it alone in the vessel, to be admired, but to draw it out, to be drank.
Note, [a.] Christ's works are all for use; he gives no man a talent to
be buried, but to be traded with. Has he turned thy water into wine, given
thee knowledge and grace? It is to profit withal; and therefore draw out
now. [b.] Those that would know Christ must make trial of him, must attend
upon him in the use of ordinary means, and then may expect extraordinary
influence. That which is laid up for all that fear God is wrought for those
that trust in him (Ps. xxxi. 19), that by the exercise of faith draw out
what is laid up. (b.) To present it to the governor of the feast. Some
think that this governor of the feast was only the chief guest, that sat
at the upper end of the table; but, if so, surely our Lord Jesus should
have had that place, for he was, upon all accounts, the principal guest;
but it seems another had the uppermost room, probably one that loved it
(Matt. xxiii. 6), and chose it, Luke xiv. 7. And Christ, according to his
own rule, sat down in the lowest room; but, though he was not treated as
the Master of the feast, he kindly approved himself a friend to the feast,
and, if not its founder, yet its best benefactor. Others think that this
governor was the inspector and monitor of the feast: the same with Plutarch's
symposiarcha, whose office it was to see that each had enough, and none
did exceed, and that there were no indecencies or disorders. Note, Feasts
have need of governors, because too many, when they are at feasts, have
not the government of themselves. Some think that this governor was the
chaplain, some priest or Levite that craved a blessing and gave thanks,
and Christ would have the cup brought to him, that he might bless it, and
bless God for it; for the extraordinary tokens of Christ's presence and
power were not to supersede, or jostle out, the ordinary rules and methods
of piety and devotion.
Fourthly, The wine which was thus miraculously provided was of the best
and richest kind, which was acknowledged by the governor of the feast;
and that it was really so, and not his fancy, is certain, because he knew
not whence it was, v. 9, 10. 1. It was certain that this was wine. The
governor knew this when he drank it, though he knew not whence it was;
the servants knew whence it was, but had not yet tasted it. If the taster
had seen the drawing of it, or the drawers had had the tasting of it, something
might have been imputed to fancy; but now no room is left for suspicion.
2. That it was the best wine. Note, Christ's works commend themselves even
to those that know not their author. The products of miracles were always
the best in their kind. This wine had a stronger body, and better flavour,
than ordinary. This the governor of the feast takes notice of to the bridegroom,
with an air of pleasantness, as uncommon. (1.) The common method was otherwise.
Good wine is brought out to the best advantage at the beginning of a feast,
when the guests have their heads clear and their appetites fresh, and can
relish it, and will commend it; but when they have well drank, when their
heads are confused, and their appetites palled, good wine is but thrown
away upon them, worse will serve then. See the vanity of all the pleasures
of sense; they soon surfeit, but never satisfy; the longer they are enjoyed,
the less pleasant they grow. (2.) This bridegroom obliged his friends with
a reserve of the best wine for the grace-cup: Thou hast kept the good wine
until now; not knowing to whom they were indebted for this good wine, he
returns the thanks of the table to the bridegroom. She did not know that
I gave her corn and wine, Hos. ii. 8. Now, [1.] Christ, in providing thus
plentifully for the guests, though he hereby allows a sober cheerful use
of wine, especially in times of rejoicing (Neh. viii. 10), yet he does
not invalidate his own caution, nor invade it, in the least, which is,
that our hearts be not at any time, no not at a marriage feast, overcharged
with surfeiting and drunkenness, Luke xxi. 34. When Christ provided so
much good wine for them that had well drunk, he intended to try their sobriety,
and to teach them how to abound, as well as how to want. Temperance per
force is a thankless virtue; but if divine providence gives us abundance
of the delights of sense, and divine grace enables us to use them moderately,
this is self-denial that is praiseworthy. He also intended that some should
be left for the confirmation of the truth of the miracle to the faith of
others. And we have reason to think that the guests at this table were
so well taught, or at least were now so well awed by the presence of Christ,
that none of them abused this wine to excess. Theses two considerations,
drawn from this story, may be sufficient at any time to fortify us against
temptations to intemperance: First, That our meat and drink are the gifts
of God's bounty to us, and we owe our liberty to use them, and our comfort
in the use of them, to the mediation of Christ; it is therefore ungrateful
and impious to abuse them. Secondly, That, wherever we are, Christ has
his eye upon us; we should eat bread before God (Exod. xviii. 12), and
then we should not feed ourselves without fear. [2.] He has given us a
specimen of the method he takes in dealing with those that deal with him,
which is, to reserve the best for the last, and therefore they must deal
upon trust. The recompence of their services and sufferings is reserved
for the other world; it is a glory to be revealed. The pleasures of sin
give their colour in the cup, but at the last bite; but the pleasures of
religion will be pleasures for evermore.
III. In the conclusion of this story (v. 11) we are told, 1. That this
was the beginning of miracles which Jesus did. Many miracles had been wrought
concerning him at his birth and baptism, and he himself was the greatest
miracle of all; but this was the first that was wrought by him. He could
have wrought miracles when he disputed with the doctors, but his hour was
not come. He had power, but there was a time of the hiding of his power.
2. That herein he manifested his glory; hereby he proved himself to be
the Son of God, and his glory to be that of the only-begotten of the Father.
He also discovered the nature and end of his office; the power of a God,
and the grace of a Saviour, appearing in all his miracles, and particularly
in this, manifested the glory of the long-expected Messiah. 3. That his
disciples believed on him. Those whom he had called (ch. i.), who had seen
no miracle, and yet followed him, now saw this, shared in it, and had their
faith strengthened by it. Note, (1.) Even the faith that is true is at
first but weak. The strongest men were once babes, so were the strongest
Christians. (2.) The manifesting of the glory of Christ is the great confirmation
of the faith of Christians.
