5 His mother saith unto the servants, Whatsoever " he saith unto you, do it.

6 And there were set there six water-pots of stone, after the manner of the purifying of the Jews, con

a Lu.5.5,6.

mother. It is the same term by which ne tenderly addressed Mary Magdalene after his resurrection (ch. xx. 15), and his mother when he was on the cross. Ch. xix. 26. Compare also Mat. xv. 28; John iv. 21; 1 Cor. vii. 16. ¶ What have I to do with thee? See note, Mat. viii. 29. This expression is sometimes used to denote indignation or contempt. See Judges xi. 12; 2 Sam. xvi. 10; Kings xvii. 18. But it is not probable that it denoted either in this place; if it did, it was a mild reproof of Mary for attempting to control or direct him in his power of working miracles. Most of the ancients supposed this to be the intention of Jesus. The words sound to us harsh, but they might not have been intended as a reproof. They might have been spoken in a tender manner, and might have been designed to convey no reproof. It is clear that he did not intend to refuse to provide wine, but only to delay it a little. And the design was, therefore, to compose the anxiety of Mary, and to prevent her being solicitous about it. It may, then, be thus expressed: "My mother, be not anxious. To you and to me this should not be a matter of solicitude. The proper time for my interfering has not yet come. When that is come, I will furnish a supply. And in the meantime, neither you nor I should be solicitous. Thus understood, it is so far from being a harsh reproof, that it was a mild exhortation for her to dismiss her fears, and to put proper trust in him. ¶ Mine hour, &c. My time. The proper time for my interposing. Perhaps the wine was not yet entirely exhausted. The wine had begun to fail, but he would not work a miracle until it was entirely exhausted, that the miracle might be free from all possibility of suspicion. It does not mean that the proper time for his working a miracle, or entering on his public work, had not coine; but that the proper time for his interposing there had

not come.

5. His mother saith, &c. It is evident from this verse that his mother did VOL. II.-16

not understand what he had said as a harsh reproof and repulse, but as an ndication of his willingness, at the proper time, to furnish wine. In all this transaction he evinced the proper feelings of a son towards a mother.

Large urns, or

6. Six water-pots. cisterns, to contain water. ¶ Of stone. Made of stone; or, as we should say, stone ware. After the manner. After the usual custom. Of the purifying. Of the washings or ablutions of the Jews. They were placed there after the usual manner of the Jews, for the various washings and minute rites of purifying themselves at their feasts. They were for the purpose of washing the hands before and after eating (Mat. xv. 2), and for the formal washing of vessels and even articles of furniture. Luke xi. 39. Mark vii. 3, 4. ¶ Two or three firkins. It is not quite certain what is meant here by the word firkins. It is probable that the measure intended is the Hebrew bath, containing about seven gallons and a half. If so, the quantity of wine was very considerable.

It

7. With water. This was done by the servants employed at the feast. It was done by them so that there might be no opportunity of saying that the disciples of Jesus had filled them with wine to produce the appearance of a miracle. In this case there could be no deception. The quantity was very considerable. The servants would know whether the wine or water had been put in these vessels could not be believed that they had the power or disposition to impose on others in this manner. And the way was therefore clear for the proof that Jesus had really changed what was known to be water into wine. T To the brim. the top. Full. So that no wine could be poured in to give the appearance of a mixture. Further, vessels were used for this miracle in which wine had not been kept. These pots were never used to put wine in, but simply to keep water in for the various purposes of ablution. A large number was used on this occa

To

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,

b

10 And saith unto him, Every a Ro.13.7. b Ps.119.100. c.7.17.

sion, because there were many guests. 8. Draw out now. This command was given to the servants. It showed that the miracle had been immediately wrought. As soon as they were filled, the servants were directed to take to the governor of the feast. Jesus made no parade about it, it does not even appear that he approached the water-pots. He willed it, and it was done. This was a clear exertion of his divine power, and made in such a manner as to leave no doubt of its reality. T The governor. One who presided on the occasion. The one who stood at the head, or upper end of the table. He had the charge of the entertainment, provided the food, gave directions to the servants, &c.

9. And knew not whence it was. This is said probably to indicate that his judgment was not biassed by any favor, or want of favor towards Jesus. Had he known what was done he would have been less likely to have judged impartially. As it is, we have his testimony that this was real wine, and of so fine a body and flavor as to surpass that which had been provided for the occasion. Every thing in this miracle shows that there was no collusion, or understanding between Jesus and any of the persons at the feast.

10. Every man. It is customary, or it is generally done. When men have well drunk. This word does not of necessity mean that they were intoxicated, though it is usually employed in that sense. It may mean when they have drunk sufficient; or to satiety; or so much as to produce hilarity, and to destoy the keenness of their taste, so that they could not readily distinguish the good from that which was worse. But this cannot be adduced in favor of drunkenness, even if it means to be intoxicated. For, 1st. It is not said of those who were present at that feast, but of what generally occurred. For any thing that ap. pears at that feast, all were perfectly tem

3d.

c Ps.104.15. Pr.9.2.5. d c.1.14. e 1 Jno.5.13 perate and sober. 2d. It is not the saying of Jesus that is here recorded, but of the governor of the feast, who is declaring what usually occurred as a fact. There is not any expression of opinion of its propriety even by that governor. 4th. It does not appear that our Saviour even heard the observation. 5th. Still less is there any evidence that he approved such a state of things, or that he designed that it should take place here. Further, the word translated "well drunk" cannot be shown to mean intoxication. But it may mean when they had drank as much as they judged proper, or as they desired, then the other was presented. It is clear that neither our Saviour, nor the sacred writer, nor the speaker here, express any approbation of intemperance, nor is there the least evidence that any thing of the kind occurred here. It is not proof that we approve of intemperance, when we mention, as this man did, what occurs usually among men at feasts. ¶ Is worse. of an inferior quality. The good wine. This shows that this had all the qualities of real wine.

Is

11. 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. T Manifested forth. Showed. Exhibited. His glory. His power, and proper character as the Messian, showed that he had divine power; and that God had certainly commissioned him. This is shown to be a real miracle, by the following considerations. 1st. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception. 2d. 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. 3d. It was judged to be wine

doves, take these things hence; make not my Father's house an house of merchandise.

The transaction here recorded is in almost all respects similar to that which has been explained in Mat. xxi. 12. This took place at the commencement of his public ministry, and that at the close. Thus he showed that his great regard was for the pure worship of his Father: and one great design of his coming was to reform the abuses which had crept into that wor ship, and bring man to a proper regar for the glory of God. If it be asked how it was that those engaged in this traffic, so readily yielded to Jesus of Nazareth, that they left their gains, and property, and fled from the temple at the command of one so obscure as he was; it may be replied, 1st. That their consciences reproved them for their impiety, and they could not set up the appearance of selfdefence. 2d. It was customary in the nation to cherish a profound regard for the authority of a prophet; aud the appearance and manner of Jesus -so fearless, so decided, so authoritative, led them to suppose he was a prophet, and they feared to resist him. 3d. He had even then a reputation among the people, and it is not improbable that many supposed him to be the Messiah. 4th. Jesus on all occasions, had a most wonderful control over men. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. On this occasion, he had the manner of a prophet; the authority of God; and the testimony of their own consciences, and they could not therefore resist the authority by which he spoke.

Though Jesus thus purified the temple at the commencement of his ministry, yet in thee years the same scene was to be repeated. See Mat. xxi. 12. And from this we may learn, 1st. How some men forget the most solemn reproofs, and return to evil practices. 2d. That no sacredness of time nor place, will guard them from sin. In the very temple, under the very eye of God, they returned to practices for which their consciences reproved

a

17 And his disciples rememberthat it was written, “ The zeal of thine house hath eaten me up. 18 Then answered the Jews and

a Ps.69.9.

them, and which they knew God disapproved. 3d. We see here how strong is the love of gain-the ruling passion of mankind. Not even the sacredness of the temple; the presence of God; the awful solemn ceremonials of religion, deterred them from this unholy traffic. So wicked men, and hypocrites, will always turn religion, if possible, into gain; and not even the sanctuary, the sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. So strong is this groveling passion; and so deep is that depravity which fears not God, and regards not his sabbaths, his sanctuary, or his law.

TA scourge. A whip. T Of small cords. This whip was made as an emblem of authority, and also for the purpose of driving from the temple the cattle which had been brought there for sale. There is no evidence that he used any violence to any of the men engaged in that unhallowed traffic. The original word implies that these cords were made of twisted rushes or reeds-probably the ancient material for making ropes.

17. It was written, &c. This is recorded in Ps. Ixix. 9. Its meaning is that he was affected with great zeal, or concern for the pure worship of God. The zeal of thine house. Zeal is intense ardor in reference to any object. The zeal of thy house means extraordinary concern for the temple of God; intense solicitude that the worship there should be pure, and such as God would approve.

Hath eaten me up. Hath absorbed me; or engaged my entire attention, and affection; hath surpassed all other feelings, so that it may be said to be the one great absorbing affection and desire of the inind. Here is an example set for ministers, and for all Christians. In Jesus this was the great commanding sentiment of his life. In us it shoul:l be also. this he began, and ended his ministry. In this we should begin and end our lives. We learn also that ininisters of religion should aim to purify the church of God.

In

a Mat.12.38,&c. c.6.30.

Wicked men, conscience-smitten, will tremble when they see proper zeal in the ministers of Jesus Christ; and there is no combination of wicked men, and no form of depravity that can stand before the faithful, zealous, pure, preaching of the gospel. The preaching of every minister should be such that wicked men will feel that they must either become Christians, or leave the house of God, or spend their lives there in the consciousness of guilt, and the fear of hell.

18. What sign, &c. What miracle dost thou work. He assumed the character of a prophet. He was reforming, by his authority, the temple. It was natural to ask by what authority this was done, and as they had been accustomed to miracles in the life of Moses, and Elijah, and the other prophets, so they demanded evidence that he had authority thus to cleanse the house of God. Seeing that thou doest. Rather "by what title or authority thou doest these things." Our translation is ambiguous. They wished to know by what miracle he had shown, or could show, his right to do those things.

19. Destroy this temple. The evangelist informs us (v. 21) that by temple here, he meant his body. It is not improbable that he pointed with his finger to his body, as he spoke. The word destroy used here in the imperative, has rather the force of the future. Its meaning may thus be expressed. "You are now profaners of the temple of God. You have defiled the sanctuary; you have made it a place of traffic. You have also despised my authority, and been unmoved by the miracles which I have already wrought. But your wickedness will not end here. You will oppose me more and more; you will reject and despise me until in your wickedness you will take my life, and destroy my body." Here was therefore a distinct prediction both of his death, and the cause of it. The word temple, or dwelling, was not unfrequently used by the Jews to denote the body as being the residence of the spirit. 2 Cor. v. 1. Christians are not unfrequently called the temple of God, as being those in whom

20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

b Mat.26.61.27.40..

the holy Spirit dwells on earth. 1 Cor. iii. 16, 17; vi. 19. 2 Cor. vi. 16. Our Saviour called his body a temple in accordance with the common use of language, and more particularly because in him the fulness of the godhead dwelt bodily. Col. ii. 9. The temple at Jerusalem was the peculiar, the appropriate dwelling place of God. His visible presence was there peculiarly manifest. 2d Chron. xxxvi. 15. Ps. lxxvi. 2. As the Lord Jesus was divine; as the fulness of the Godhead dwelt in him; so his body might be called a temple. ¶ In three days I will raise it up. The Jews had asked a miracle of him in proof of his authority—that is a proof that he was the Messiah. He tells them that a full and decided proof of that would be his resurrection from the dead. Though they would not be satisfied by any other miracle, yet by this, they ought to be convinced that he came from heaven, and was the long-expected Messiah. To the same evidence that he was the Christ, he refers them on other occasions. See Mat. xii. 38, 39. Thus early did Christ foretell his death and resurrection; and at the beginning of the work had a clear foresight of all that was to take place. This knowledge shows clearly that he came from heaven; and it evinces also the extent of his love, that he was willing to come to save us, knowing clearly what it would cost him. Had he come without such an expectation of suffering, his love might have been far less; but when he fully knew all that was before him; when he saw that it would involve him in contempt and death, it shows a compassion "worthy of a God," that he was willing to endure the load of all our sorrows, and die to save us from death everlasting. When Jesus says "I will raise it up," it is proof also of divine power. A mere man could not say this. No deceased man can have such power over his body; and there must have been therefore in the person o Jesus a nature superior to human, to which the term "I" could be applied; which was a part of himself; and which had power to raise the dead — that is, which was divine.