b shall see heaven . open, and the | lee; and the mother of Jesus was anges of God ascending and de- there : scending upon the Son of man. CHAPTER II. which Nathanael should literally see he heavens opened. The baptism of Jesus had taken place, and there is no other instance in his life in which it is said that the heavens were opened. 2 And both Jesus was called, and his disciples, to the marriage. d 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. d He.13.4. e Ec.10.19. Is.24.11. As Jesus was under the protection of God, so shall all his friends be. God will defend and save us also if we put our trust in him. 7th. Jesus applied to himself terms expressive of humility. He was not solicitous even to be called by titles which he might claim. So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinc tions from each other or their brethren. See Note on Matt. xxiii. 8. CHAPTER II. Angels of God. Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world. Heb. i. 14. Good men are represented in the scriptures as being under their protection. Ps. xci. 11, 12. Gen. xxviii. 12. They are the agents oy which God often expressed his will c men. Heb. ii. 2. Gal. iii. 19. They are represented as strengthening the Lord Jesus and ministering unto him. Thus they aided him in the wilderness (Mark i. 13), and in the garden (Luke xxii. 43); and they were present when he rose from the dead. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have the KIND of protection and aid from God which would show more fully that he was the Messiah. Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at nis resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples, most clearly, that he was the Son of God. The Son of man. A term by which he often de-marriage took place. scribes himself. It shows his humility, his love for man, his willingness to be esteemed as a man. Phil. ii. 6, 7. 1. And the third day. On the third day after, his conversation with Na thanael. ¶ Cana. This was a small town about fifteen miles north-west of Tiberias, and six miles north-east of Nazareth. It is now called Kefer Kenna; is under the government of a Turkish officer, and contains, perhaps, three hundred inhabitants, chiefly Catholics. The natives still pretend to show the place where the water was turned into wine, and even one of the large stone water-pots. Large stone pots are said to be found there whose use seems to be unknown to the present inhabitants. It was called Cana of Galilee, to distinguish it from another Cana in the tribe of Ephraim. Josh. xvi. 9. This was the native place of Nathanael. John xxi. 2. The mother of Jesus. Mary. It is not improbable that she was a relative of the family where the 2. His disciples. Those that he had made when in Judea. These were Peter, Andrew, Philip, and Nathanael. They were not yet called to be apostles, but they believed that he was the Messiah. The miracle wrought here was doubtless to convince them more fully that he was the Christ. From this interview with Nathanael we may learn, 1st. That Jesus searches the heart. 2d. That he was truly the Messiah. 3d. That he was under the protection of God. 4th. That if we have faith in Jesus, it will be continual- 3. When they wanted wine. A mar ly strengthened. The evidence will riage feast among the Jews, was com grow brighter and brighter. 5th. That monly observed for seven or eight days if we believe his word, we shall yet see It is not probable that there would be a full proof that his word is true. 6th. I want of wine at the marriage itself, and it is possible, therefore, that Jesus came there some time during the marriage feast. ¶ They have no wine. It is not known why Mary told this to Jesus. It would seem that she had a belief that he was able to supply it, though he had as yet worked no miracle. 6 And there were set there six water-pots of stone, after the manner of the purifying of the Jews, con taining two or three firkins apiece. 7 Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim. 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 gone, 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 come; but that the proper time for his interposing there had not arrived. 5. His mother saith, &c. It is evident from this verse that his mother did not understand what he had said as a harsh reproof and repulse, but as an indication of his willingness, at the pro per time, to furnish wine. In all this transaction he evinced the proper feel ings of a son towards a mother. 6. Six water-pots of stone. Made of stone; or, as we should say, stone 4. Woman. This term, as used here, seems to imply reproof, as if she was interfering in that which did not properly concern her. But it is evident that no such reproof or disrespect was intended by the use of the term woman instead of mother. It is the same term by which he tenderly addressed Mary Magdalene after his resurrection (ch. xx. 15), and his mother when he was on the cross. Ch. xix. 26. Compare also Matt. xv. 28; John iv. 21; 1 Cor. vii. 16. What have I to do with thee? See Note, Matt. viii. 29. This expression is sometimes used to denote indig-ware." nation or contempt. See Judges xi. 12; 2 Sam. xvi. 10; 1 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 have been spoken in a tender manner, and not have been intended as a 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 anx- 7. With water. This was done by Ous. To you and to me this should the servants employed at the feast. It not a matter of solicitude. The pro- was done by them so that there might per time for my interfering has not yet be no opportunity of saying that the come. When that is come, I will fur-disciples of Jesus had filled them with nish a supply. And in the mean time, wine to produce the appearance of a neither you nor I should be solicitous.' miracle. In this case there could be Thus understood, it is so far from being no deception. The quantity was very harsh reproof, that it was a mild ex- considerable. The servants would know hortation for her to dismiss her fears, whether the wine or water had been and to put proper trust in him. ¶ Mine put in these vessels. It could not be hour, & My time. The proper time believed that they had the power of 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 (Matt. 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. 8 And he saith unto them, Draw | wine, and knew not whence it was, ⚫ out now and bear unto the governor disposition to impose on others in this manner. And the way was therefore c.ear for the proof that Jesus had really changed what was known to be water into wine. To the brim. To 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 occasion, 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, and it does not even appear that he approached the waterpots. 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. 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 ccasion. Every thing in this miracle hows 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 intoxisated, though it is usually employed in hat sense. It may mear. when they (but the servants which drew the water knew,) the governor of the feast called the bridegroom, 10 And saith unto him, Every c Ps. 119.100. c.7.17. have drunk sufficient; or to satiety; or so much as to produce hilarity, and to destroy 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 appears at that feast, all were perfectly temperate 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. 3d. 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 in toxication. But it may mean when they had drunk 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, expresses 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. Is of an inferior quality. The good wine. This shows that this had all the qualities of real wine. We should not be deceived by the phrase "good wine." We use the phrase to denote that it is good in proportion to its strength, and its power to intoxicate. But no such sense is to be attached to the word here. Pliny, Plutarch and Horace describe wine as good, or mention that as the best wine which was harmless, or innocent-poculo vini innocentis. The most useful wine-utilissimum vinum-was that which had little strength; and the most wholesome wine-saluberrimum vinum- was that man at the beginning doth set forth good wine; and when men have well drunk, then that which is .. which had not been adulterated by "the addition of any thing to the must or juice." Pliny expressly says that a good wine" was one that was destitute of spirit. Lib. iv. c. 13. It should not be assumed, therefore, that the good wine" was stronger than the other. It is rather to be presumed that it was milder. That would be the best wine certainly. The wine referred to here was doubtless such as was commonly drunk in Palestine. That was the pure juice of the grape. It was not brandied wine; nor drugged wine; nor wine compounded of various substances such as we drink in this land. The common wine drunk in Palestine was that which was the simple juice of the grape. We use the word wine now to denote the kind of liquid which passes under that name in this country-always fermented, and always containing a considerable portion of alcohol-not only the alcohol produced by fermentation, but added to keep it or make it stronger. But we have no right to take that sense of the word, and go with it to the interpretation of the scriptures. We should endeavor to get into the exact circumstances of those times; ascertain pre, cisely what idea the word would convey to those who used it then; and apply that sense to the word in the interpretation of the Bible. And there is not the slightest evidence that the word so used would have conveyed any idea but that of the pure juice of the grape; nor the slightest circumstance mentioned in this account that would not be fully met by such a supposition. No man should adduce this instance in favor of drinking wine, unless he can prove that the wine made in the "water-pots" of Cana was just like the wine which he proposes to drink. The Saviour's example may be always pleaded JUST AS IT WAS-but it is a matter of obvious and simple justice that we should find out exactly what the example was before we plead it. There is, moreover, no evidence that any other part of the water was converted into wine than that which was drawn out of the water-casks for the use of the guests. On this supposition, certainly, all the worse: but thou hast kept the good wine until now. 11 This beginning of miracles a Ps. 104.15. Pr.9.2.5. circumstances of the case are met, and the miracle would be more striking. All that was needed was to furnish a supply when the wine that had been prepared was nearly exhausted. The object was not to furnish a large quantity for future use. The miracle too would be more apparent and impressive. On this supposition, the casks would appear to be filled with water only; as it was drawn out, it was pure wine. Who could doubt then that there was the exertion of miraculous power? All, therefore, that has been said about the Redeemer's furnishing a large quantity of wine for the newly-married pair; about his benevolence in doing it, &c., is wholly gratuitous. There is no evidence of it what ever; and it is not necessary to suppose it in order to an explanation of the circuristances of the case. 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. Manifested forth. Showed. Exhibited. His glory. His power, and proper character as the Messiah; showed that he had divine power; and that God had certainly commissioned him. This is shown to be a real miracle, by the following considerations. 1st. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception. 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 without knowing whence it came. There was no agreement between Jesus and the governor of the feast, to impose on the guests. 4th. It was a change which nothing but a divine power could effect. He that can change water into a sub. stance like the juice of the grape, must be clothed with divine power. Believed on him. This does not mean that they did not before believe on him, but thus their faith was confirmed or strengthened. They saw a miracle; and it satisfied them that he was the Messiah. Befire. days. с did Jesus in Cana of Galilee, and | and they continued there not many manifested forth his glory; and nis disciples believed on him. 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: a c.1.14. b 1 Jno.5.13. they believed on the testimony of John and from conversation with Jesus. Ch. i. 35-51. Now, they saw that he was invested with almighty power, and their faith was established. From this narrative we may learn, 1st. That marriage is honorable, and that Jesus, if sought, will not refuse nis presence and blessing on such an occasion. 2d. 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 here. Perhaps none will so much affect our destiny in the world to come. It should be entered into, then, in the fear of God. 3d. On all such occasions, and on a others, our conduct should be such as that the presence of Jesus would be no interruption, or disturbance. He is holy. He is always present in every place. And on all festival occasions, our deportment should be such as that we should welcome the presence of the Lord Jesus Christ. That is not a proper state of feeling or employment which would be interrupted by the presence of the Saviour. 4th. Jesus delighted to do good. In the very beginning of his ministry he worked a miracle to show his benevolence. This was the appropriate commencement of a life in which he was to go about doing good. He seized every opportunity of doing it; and at a marriage-feast, as well as among the sick and poor, he showed the character which he always sustained-that of a benefactor of mankind. 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. Nor ean an argument be drawn from this case in favor even of drinking wine, Buch 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 intoxicat on Our wines are a d 13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, c Ex.12.14. d ver.23. c.5.1. 6.4. 11.55. It follows that a man who drinks two glasses of most of the wines used has taken as much alcohol as if he had ta ken one glass of brandy, or whiskeyand why should he not as well drink the alcohol in the brandy as in the wine? What difference can it make in morals 1 What difference in its effects on his sys. tem? The experience of the world has shown that water, pure water, is the most wholesome, and safe, and invigor ating drink for man. 12. To Capernaum. Note, Matt. i 13. ¶ Not many days. The reason wh he remained there no longer was the the passover was near, and they wem up to Jerusalem to attend it. 13. The Jews' passover. The feast among the Jews called the passover. See Note, Matt. xxvi. 2-17. ¶And Jesus went up to Jerusalem. Every male among the Jews was required to appear at this feast. Jesus, in obedience to the law, went up to observe it. This is the first passover on which our Sa |