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Expanded Comments |
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| 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: |
The third day – The third day from the calling of Nathanael to discipleship. R2418:3
The marriage of the Lamb will be in the third thousand-year day of her existence as the Body of Christ, and in the seventh of the world's history. R1695:5
A marriage – The Lord's consecrated people are symbolized not only by the water-pots and by the servants who fill them, but also by the bride at the marriage. R3164:5
The joy and blessings of Christ's Kingdom, both to the Church, his Bride, and also to the world, will follow the marriage of the Lamb. R1695:3
In Cana – Cana was near to Nazareth, for many years the home of Jesus, and quite probably those who invited him, his mother and his disciples, were either relatives or close acquaintances. R2418:3
The home city of Nathanael, one of the latest additions to the number of our Lord's disciples. Apparently it was Nathanael who had invited our Lord and the other disciples to be his guests at Cana. R3484:1
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| 2 And both Jesus was called, and his disciples, to the marriage. |
To the marriage – The fact that our Lord was willing to attend the wedding implies a sympathy with the marriage institution. R2418:3
The asceticism illustrated by monks and nuns was not a part of his teaching, either in word or in example. His consecrated life was lived in the midst of ordinary social conditions. R3484:2
There is no suggestion of revelry or foolishness in our Lord's conduct, but it is reasonable to assume that he participated in the proper joys and fellowships and social amenities of such an occasion. R3484:2
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| 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. |
Saith unto him – Mary's long acquaintance with and dependance on her son had made her aware of his superior judgment and resourcefulness in all events and on all occasions. R3484:1
They have no wine – The customary hospitality of the Jews indicated an abundance of wine would have been supplied for the large number of guests anticipated because of the Lord's presence at the marriage feast. R3484:2
Not only running low, but exhausted, so that the miracle would not be minimized by the admixture of the new with the old. R3484:6
Implying that Mary knew the hosts intimately, for such scarcity of provision would be carefully kept from the knowledge of outsiders who might be guests. R2418:3
From this it has been assumed that she anticipated the miracle. We cannot agree because it is particularly stated that this was the beginning of Jesus' miracles. R3484:1, 2418:6
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| 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
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Woman – While a proper translation, it does not give the elegant shading of the Greek original, which would much more nearly signify lady. The word is the same that the Emperor of Rome used in complimentary address to the Queen of Egypt. R3484:5
The "woman," the Church, need not yet inquire for the new wine of joy. The hour for exaltation and glory has not yet come, and as yet we have to do only with the dregs of the cup of humiliation and sacrifice. R1695:5
What have I to do – More properly, "Do not attempt to dictate to me. I will know what to do when the appropriate time comes." R3484:5
Calling his mother's attention to the fact that while he had, in every sense of the word, been a dutiful son for thirty years, he had now reached the period of manhood, according to the Law, and was now consecrated to the Lord. R2418:6
"What [is that] to me and to thee, O woman?" (Diaglott) R1695:5
Not yet – Mary was intent on hiding the fact of the shortage of wine; Jesus performed the miracle, less for the assistance of the bridegroom than for the lesson which, through the servants, would become known to the entire company. R3484:5
Come – Greek, heko, signifying to arrive, or have come, or came, as when the action of coming is completed. B158
The first six months of the Jewish harvest was almost a blank. The time for Christ to really begin was at the spring Passover. And next to nothing was known of the Gospel harvest until the spring of 1875, after the first six months were passed. HG73:2
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| 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. |
Do it – The Christian cannot do better than adopt these words as one of the mottos of his life--Whatsoever my Lord saith unto me, I will do it. R3163:3
How important the lesson that it is not merely the hearing of the Gospel which brings blessings to the heart, but obedience to the glad tidings. R3163:2
In due time faithful obedience to all his directions will be amply rewarded by the privilege of participating with him in the joys of the Kingdom, the "new wine." R1695:5
A further evidence that she was on terms of very close intimacy in that home, for otherwise servants would not be prepared to take orders from one of the guests. R3484:6, 2418:3
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| 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. |
Six – Might indicate that it refers to the Lord's people in the present time of evil, because the number six is a symbol for imperfection and evil conditions, as seven is the symbol for completeness and perfection. R3164:1
Waterpots – The water-pots symbolize the Lord's people. R3164:1
Probably intended for the use of the guests for washing their hands, which had become an important part of Jewish observance. We nowhere find these washings and water-pots referred to in the Law. R4919:1
Ordinary water-jars, to prevent any suspicion of their containing any powders or mixtures that might constitute a basis for the miracle. R3485:2, 2419:1
Purifying of the Jews – Divine truth, having accomplished its cleansing, purifying work by its blessed inspiration to godliness and holiness, will be gloriously realized in the blessings and joys of the Kingdom. R1695:5
Two or three – Our vessels may not be all of the same size; capacities and opportunities may vary, but each must be filled full--no more, no less. R3164:3
Firkins – Containing nine gallons each. R3485:1
The six held about one hundred and twenty gallons of water for the supply of the many guests. R2419:1
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| 7 Jesus saith unto them, Fill the waterpots with water.
And they filled them up to the brim. |
Jesus saith – As one of the guests whose entertainment had helped to exhaust the wine, he would be pleased to take some steps to assist in replenishing the supply. R3484:6
Fill – "Be ye filled with the spirit." (Eph. 5:18) Draw abundantly from the fountains of grace and truth, nor cease until we are filled with the spirit to the brim--completely. R3164:1
Those who neglect to use their opportunities zealously, neglecting to be filled with the spirit of truth, are correspondingly partially filled with the spirit of the world. R3164:5
So with us, as members of the human family, our life forces are well exhausted through the fall. The filling foreshadows full and complete justification to life. R3485:4
Thus during the Millennial age the servants of the truth will fill up all of mankind who are suitable vessels and all thus filled with the truth, under our Lord's direction, shall find the truth in them transformed into the wine of joy. R2419:4, 1695:5
With water – Water is used in the Scriptures as a symbol of life, the "water of life." (Rev. 22:17) R3485:4
The symbol for the truth. R3164:1, 2419:1, 1695:5
To the brim – To hinder anyone from thinking that something was added to the water by our Lord. R3485:2
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| 8 And he saith unto them, Draw out now, and bear unto the governor of the feast.
And they bare it. |
Draw out now – The change from water to wine being evidently instantaneous. R3485:2
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| 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, |
The ruler – The governor of the symbolic feast who pronounced the new wine to be of the very finest quality, aptly symbolizes the Heavenly Father. R3164:5
Made wine – Illustrating the impartation of a new nature by miraculous change. We are "transformed by the renewing of our minds." (Rom. 12:2) R3485:4
Likewise the Lord has promised a still greater change to his faithful followers who receive the treasure of divine truth into "earthen vessels." They shall be "changed" in a moment from the human nature to the divine nature. R3164:2
The water will ultimately be changed into wine--the symbol for unalloyed pleasure, heavenly joys. R3164:2
We recognize in the exhilarating wine an apt symbol of joy and gladness. R1695:2
It cannot be claimed for our Lord Jesus that he was a total abstainer from alcoholic liquors; and the claim made by some that the word "wine" here mentioned signifies a non-intoxicating wine, is not true. R2419:4, 509:5
Everything seems to teach that it was slightly alcoholic, the alcohol being produced in the wine through the processes of fermentation, resulting in what is known as light wine. R3484:6
It can be said that many of the wines of that vicinity and time contained much less alcohol than do many of the wines of today. R2419:1
We believe in total abstinence because of the present distress, because of the increased expenditure of nervous energy and consequent increased danger of inebriety, and not because the Scriptures specially enjoin total abstinence. R3485:1
Under the rule which Paul gives (1 Cor. 8:13), the disuse of wine as a beverage is certainly commendable under present conditions, while its limited used as a medicine is warranted by 1Tim. 5:23. R1695:6
It is our opinion that if the Lord were living where we do, and now, he would be a total abstainer from alcoholic liquors, not only on his own account, but also as an example for others. R2419:1, 1101:5
This occurrence has no more bearing on the temperance question than had the taking of a colt to fulfil the prophecy of Zech. 9:9 (Matt. 21:5) a bearing on the question of the rights of private property. R1695:6
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| 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. |
Well drunk – Not implying that the people were drunk, intoxicated, and that they had thus lost their taste or judgment. R3484:6
The good wine – We cannot think that at an ordinary feast simple grape juice would be regarded as superior wine, nor on the other hand need we suppose that the wine which Jesus made contained such a proportion of alcohol as would make it injurious to the users. R3485:2
Until now – Already we partake of the "wine on the lees" (Isa. 25:6); but present joys are but foretastes of coming realities. The best of the wine comes at the end of the feast, when our heavenly Bridegroom shall have changed us to his own image and likeness. R3164:3
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| 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. |
Beginning of miracles – Giving emphatic contradiction to the apocryphal legends which accredit to our Lord various miracles previous to this time. R3163:2
Manifested forth – Showed beforehand. R2000:5
Foreshadowing things to be done by and by. R5065:3, 5780:4; OV214:4
Or, typifying. R1695:2
Manifesting beforehand the glorious blessings which the Kingdom, when established, will exercise amongst men. R4557:5, 4137:3, 526:5; PD64/74; SM569:1
Justifying the thought of a spiritual significance to the wine. R3485:5
Many of our Lord's works were of an outward, visible kind, intended for the enlightenment of his followers, for the establishment of his Messiahship, and for the manifestation of his future work for the world. R5920:6
Our Lord's miracles were not foolish deeds for the benefit of the curious. It was by these that the Israelites were to recognize him as Messiah, in fulfillment of the predictions of the prophets. R1314:6
Thus did Jesus preach by word and illustration the coming emancipation of mankind from the thraldom of disease and death. R241:1; SM569:1
His glory – The coming glory of the Millennial age. R2000:5, 5920:3, 5485:1, 1695:2; OV214:4; SM569:1
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| 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. |
After this – Residing in Nazareth with his mother and brethren until the time of John's imprisonment and the consequent stoppage of his mission work. R2245:2
His mother, and his brethren – At that time our Lord, his mother and brethren moved as a family to Capernaum. R2245:3
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| 13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, |
The Jews' passover – It was a requirement of the Jewish Law that the devout of the nation should assemble at the Passover season. Josephus tells us that sometimes the population of Jerusalem on such occasions was swelled to the number of two millions. R4122:6
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| 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: |
In the temple – Not in the Temple proper, but in its outer courts, the whole of which was designated the Temple or the house of God. This trading was probably carried on in what was known as the Court of the Gentiles. R4123:1
That sold oxen – The multitude of strangers from afar rarely brought with them the doves, pigeons or lambs which they presented in sacrifice. The supply of these animals for sacrifice became quite a business on such occasions. R4122:6
Changers of money – There was a certain Temple tax levied, which must be paid in a particular kind of money called the shekel of the sanctuary. The last coinage of these was in BC 140, hence they were quite scarce in our Lord's day, and sold at a premium. R4122:6
Roman coinage was circulated throughout Palestine in general merchandizing, hence not only visitors from foreign lands needed to purchase shekels of the sanctuary, but also the home folk. R4122:6
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| 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; |
Scourge of small cords – A fit emblem of the harmonious doctrines of Christ, which are accomplishing the cleansing work here. R1696:1
These could not have done serious damage to anyone, but we do not even know that our Lord used it upon humanity. He may have driven out the animals, whose owners would follow them. R4123:2
Drove them all out – The antitypical cleansing of the Lord's Temple has been in progress since the spring of 1878. R4123:3, 1696:1
In this time of cleansing, sifting and purifying of the Temple of God, none will be permitted to remain in it whose purpose is in any way to make merchandise of God's holy things. R1696:4
It is claimed that any Jew under the Law had the right to do as Jesus did in the matter of driving out the traders, but very evidently no Jew had previously attempted it. R4123:1
Because the incident is grouped with others which occurred in the beginning of the Lord's ministry it is assumed, we believe without sufficient authority, that there were two cleansings, the one at the beginning, the other at the close of our Lord's ministry. R4122:3, 1695:4
Perhaps the apostles, unlearned men, not regularly educated historians, recorded the wonderful works of their teacher and saw little necessity for order or sequence; or perhaps our Lord designed the confusion of the record that only the faithful might rightly divide the word of truth. R2332:1
Poured out – Not only stopping their usurious exchange business, but keeping them busy looking after their coin. R4123:2
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| 16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
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And said unto them – The cleansing of the Temple has a peculiar significance when we remember that it followed our Lord's assumption of the office of King. R4122:3, 4123:2, 2332:1, 1695:6
Take these things hence – He did not set at liberty the doves, which could not so easily have been recovered. R4123:2
House of merchandise – Within the hallowed precincts of the nominal temple of today are many who have long been making merchandise of their privileges, opportunities, and knowledge. R4123:3
Roman Catholics are expected to pay the priesthood for every birth and the baptism of a child; at every service, that they may be participants in the blessings of the common mass; for every blessed scapular sprinkled with holy water; for every funeral service and for every prayer; as well as for the privilege of being buried in holy ground. R4123:3
As Protestants represent a more intelligent class, the exactions upon them by the clergy are the more refined. Nevertheless strong impression is sought to be made upon all that membership is necessary to salvation, and that liberality to the church of one's choice is a necessity. R4123:4
As the necessities of the people were taken advantage of, and high prices charged, our Lord called the place "a den of thieves." (Matt. 21:13) R4123:1
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| 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up. |
The zeal – Our Lord's zeal in cleansing the Temple of all merchandise would be considered by some as very appropriate, and by others as very extreme. R5250:1
Zeal is that which is warm, aglow, hot. R5250:2
Of thine house – The Lord's house, in that case, was the Temple; but a still deeper meaning is indicated by the declaration that the Church is his house, the house of God. The real house of God for which Jesus had zeal was the house of sons. R5250:1, 1453:6
Hath eaten me up – We use the word burn, consume, in much the same way as we use the word rust in iron. The zeal for the Lord's house, for the Lord's people, consumed his time and strength in helping them. R5250:2
The Lord invites the Church to be similarly consumed with him, consumed as the Master was consumed, in the service of the Church, which is his body. R5250:2
Our Lord's zeal has not cost him his heavenly home, his heavenly estate; but, on the contrary, God has highly exalted him to a higher position, preparing him for the high reward of the divine nature R5250:4
Fulfilled just before the crucifixion. R4123:2
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| 18 Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? |
What sign – What sign of authority by which he cleansed the Temple. Jesus pointed forward to his future power, after his death and resurrection. He had no authority to begin the actual work then; that which he did was only typical. R1696:1
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| 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
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Destroy – The Sanhedrin decided that Jesus was a blasphemer in saying this, and also in claiming that he was the Son of God. R5421:2, 4711:5, 3888:4
In three days – Our Lord died in the year of the world 4161. Four days had passed, the fifth day had begun. We are now in the beginning of the seventh day--"very early in the morning" (Psa. 46:5), when the Lord promised the resurrection should be completed. R3375:2
Rearing them up on the third day, the third thousand-year day from the time of his death, the dawning of the great Sabbath. R5714:4, 4124:1, 2874:2, 2795:2, 198:3*
"I do cures today and tomorrow, and the third day I shall be perfected." (Luke 13:32) R2294:4
The same three days mentioned in Hos. 6:2, "After two days he will revive us; in the third day he will raise us up, and we shall live in his sight." R2294:5
What was true of him personally on the third day, of twenty-four hours, is true of his Body, the Church, in the third day, of a thousand years each. R92:4*
Called to mind by the two on the way to Emmaus. (Luke 24:13-35) B114
Harmonizing this with the fact that our Lord knew not the time of his second advent, he either here spoke prophetically (by the spirit of prophecy) or, knowing it as the third thousand-year period, did not know what day and hour in that period he would be present and his work begin. Q635:1
I will – He himself was raised from the dead "on the third day," literally, but it was not by his own power--God highly exalted him. R2874:3, 2795:2
Raise it up – Raise the Church, his Body, from ruin to the perfection and glory of the Millennial Kingdom. R3081:1, 2294:4
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| 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? |
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| 21 But he spake of the temple of his body. |
Of the temple – The Scriptures repeatedly tell us that the Church is "the body of Christ." The Apostle Peter declares that each of the Lord's saints is a living stone prepared for and being placed in the glorious Temple. R2294:2
Of his body – The Temple of God being the body of believers, individually and corporately, "the habitation of God through the Spirit." This is the primary and literal use of the phrase in the New Testament. R638:3
His body is the Church. The Jews destroyed the Head, and all down through the Gospel age the various members of the Body of Christ have been called upon to "suffer with him." R3375:2, 3375:2, 2294:4
As Solomon dedicated the Temple, so the Church of Christ will be dedicated, formally presented to the Father. R5714:4
The disciples evidently got the thought that he referred to his fleshly body as the Temple of God, and supposed that the Lord's prediction was fulfilled three days after his crucifixion. We cannot so view the matter, it was the new creature, and not the flesh, that was born on the third day. R4123:5
His fleshly body was not his Temple, but merely his tabernacle. R3375:2
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| 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. |
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| 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. |
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| 24 But Jesus did not commit himself unto them, because he knew all men, |
Because he knew – Jesus did not trust them; for he knew the fickleness of their hearts, and having the gift also of discerning of spirits, he needed not that any man should testify of them, for he knew what was in them. R1696:4
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| 25 And needed not that any should testify of man: for he knew what was in man. |
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