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.

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

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 proper time, to furnish wine.

6 And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

'Six water pots.' Large urns, or jars, 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. See Matt. xv. 2. Luke xi. 39. Mark vii. 3, 4. Two or three 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.

7 Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.

'With water.' This was done by the servants employed at the feast. It was done by them, 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. 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 for various domestic purposes.

8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they

bare it.

'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 the wine to the governor of the feast. Jesus made no parade about it, he did not even approach the water pots. He willed it, and it was done. The governor.' One who presided on the occasion. He had the charge of the entertainment, gave directions, &c.

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,

'And knew not whence it was.' This shows that his judgment was not biassed by any favour, or want of favour towards Jesus. As it is, we have his testimony that this was real wine, and such as to surpass that which had been provided for the occasion.

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.

6 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. 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, expresses any approbation of intemperance, nor is there the least evidence that any thing of the kind occurred. It is no 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 and good wine.

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

His

This beginning of miracles.' This his first public miracle. 'Manifested forth.' Showed; exhibited. "His glory.' power, and proper character as the Messiah, showed that he had Divine power; and that God had certainly commissioned him. It was a change which nothing but Divine power could effect. He that can change water into the juice of the grape, must be clothed with Divine power. 6 Believed on him.' Their faith was confirmed or strengthened. They saw a miracle; and it satisfied them that he was the Messiah.

From this narrative we may learn, 1. That marriage is honourable, and that Jesus, if sought, will not refuse his blessing. 2. On such an occasion, the presence and approbation of Christ should be sought. No compact on earth 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. 3. On all such occasions, and on all 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. That is not a proper state of feeling or employment which would be interrupted by the presence of the Saviour. In the very beginning of his ministry he worked a miracle which showed his benevolence.

12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.

'To Capernaum.' Note, Matt. iv. 13. 'Not many days.' they remained there no longer, as the passover was near, and they went up to Jerusalem to attend it.

13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when he had made a scourge of small cords, he drove them all out of the temple, 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 these things hence; make not my father's house a house of merchandise. 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

'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 Saviour attended, after he entered on the work of the ministry. Found in the temple, &c.' The transaction here recorded is similar to that explained, Matt. 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 worship. If it be asked how it was that those engaged in this traffic so readily left their gains, and property, and fled from the temple at the command of one so obscure as he was, it may be replied, that their consciences reproved them for their impiety, and they could not set up the appearance of self-defence. Jesus also had a most wonderful control over men. None could resist him. His manner, as well as his doctrine, awed men, and made them tremble at his presence. On this occasion he had the authority of God; and

the testimony of their own consciences in his favour, they could not therefore resist the aathority by which he spoke.

Though Jesus thus purified the temple at the commencement of his ministry, yet in three years the same was necessary to be repeated. See Matt. xxi. 12. We see here how strong is the love of gain. 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. So strong is this grovelling passion; and so deep is that depravity which fears not God, and regards not his sabbaths, his sanctuary, or his law.

'A scourge. A whip. Of small cords.' This whip was an emblem of authority, and also for the purpose of driving from the temple the cattle that had been brought there for sale. It was written,' &c. This is recorded in Ps. lxix. 9. Zeal is intense ardour 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 surpassed all other feelings, so that it may be said to be the one great absorbing affection and desire of my mind. Here is an example set for all christians. In Jesus this was the great commanding sentiment of his life. In us it should be also. In this he began, and ended his ministry. In this we should begin and end our lives.

18 Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things?

'What sign,' &c. What miracle dost thou work. He assumed the character of a prophet. 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 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

6 Destroy this temple.' The evangelist informs us (ver. 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 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, until you take my life, and destroy my body." 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 called the temple of God, as being those in whom 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, 2 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 Matt. xii. 38, 39. When Jesus says, 66 I will raise it up," it is proof also of Divine power. A mere man could not say this.

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

'Then said the Jews,' &c. The Jews understood him as speaking of the temple at Jerusalem. What he said here was all the evidence that they could adduce on his trial, Matt. xxvi. 61; Mark xiv. 58, and they reproached him with it when on the cross, Matt. xxvii. 40. The Jews frequently perverted our Saviour's meaning. The language which he used was often that of parables, or metaphor; and as they sought to misunderstand him, and pervert his language, so he often left them to their own delusions, as he himself says; that seeing they might not see, and hearing they might not understand, Matt. xiii. 13. Forty and six years,' &c. The temple in which they then were, was commonly called the second temple, built after the return of the Jews from Babylon. See note Matt. xxi. 12. This temple Herod the Great had commenced repairing, or rebuilding, in the 18th year of his reign, that is sixteen years before the birth of Christ. The main body of the temple he completed in nine years and a half. Yet it was not entirely complete in the time of our Saviour. As Herod began to rebuild the temple sixteen years before the