{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.2.1-2.1","start":1,"end":2,"heading":"Homily XXI. John i. 49, 50","excerpt":"Chap. ii. ver. 1, 2. “On the third day there was a marriage in Cana of Galilee. And Jesus was called to the marriage. And the mother of Jesus was there, and His brethren.”\n\nI said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to “take upon Him the form of a servant” ( Philip. ii. 7 ), would much less disdain to be present at the marriage of servants; He who sat down “with publicans and sinners” ( Matt. ix. 13 ), would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, “The mother of Jesus was there, and His brethren.” Just as they invited her and His brethren, they invited Jesus.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiii.html","locus":"21.1","cites":[{"at":399,"text":"Philip. ii. 7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"},{"at":530,"text":"Matt. ix. 13","label":"Matthew 9:13","href":"/mat/9/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:1–2","href":"/jhn/2/#v1-catena"}],"inFull":"/works/chrysostom/21/#iv.xxiii-p14"},{"id":"chrysostom.JHN.2.3.1","start":3,"end":3,"heading":"Homily XXI. John i. 49, 50","excerpt":"“How then,” asks some one, “came it into the mind of His mother to imagine anything great of Him?” He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; “for,” said Luke, “she heard all the sayings concerning the Child, and kept them in her heart.” “Why then,” says one, “did not she speak this before?” Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, “They have no wine.” For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, “Show thyself to the world” ( c. xvii. 4 ), desiring to gain credit from His miracles. Therefore He answered somewhat vehemently, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiii.html","locus":"21.2","cites":[{"at":1160,"text":"c. xvii. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/21/#iv.xxiii-p20"},{"id":"chrysostom.JHN.2.4.1","start":4,"end":4,"heading":"Homily XXI. John i. 49, 50","excerpt":"[3.] It was then from this motive that He said in this place, “Woman, what have I to do with thee?” and also for another reason not less pressing. What was that? It was, that His miracles might not be suspected. The request ought to have come from those who needed, not from His mother. And why so? Because what is done at the request of one’s friends, great though it be, often causes offense to the spectators; but when they make the request who have the need, the miracle is free from suspicion, the praise unmixed, the benefit great. So if some excellent physician should enter a house where there were many sick, and be spoken to by none of the patients or their relations, but be directed only by his own mother, he would be suspected and disliked by the sufferers, nor would any of the patients or their attendants deem him able to exhibit anything great or remarkable. And so this was a reason why He rebuked her on that occasion, saying, “Woman, what have I to do with thee?” instructing her for the future not to do the like; because, though He was careful to honor His mother, yet He cared much more for the salvation of her soul, and for the doing good to the many, for which He took upon Him the flesh.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiii.html","locus":"21.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/21/#iv.xxiii-p28"},{"id":"chrysostom.JHN.2.4.2","start":4,"end":4,"heading":"Homily XXII. John ii. 4","excerpt":"... Now Christ was not subject to the necessity of seasons, but rather settled their order, since He is their Creator; and therefore He saith in this place, “Mine hour is not yet come.” And His meaning is, that as yet He was not manifest to the many, nor had He even His whole company of disciples; Andrew followed Him, and next to him Philip, but no one else. And moreover, none of these, not even His mother nor His brethren, knew Him as they ought; for after His many miracles, the Evangelist says of His brethren, “For neither did His brethren believe in Him.” ( c. vii. 5.) And those at the wedding did not know Him either, for in their need they would certainly have come to and entreated Him. Therefore He saith, “Mine hour is not yet come”; that is, “I am not yet known to the company, nor are they even aware that the wine has failed; let them first be sensible of this. I ought not to have been told it from thee; thou art My mother, and renderest the miracle suspicious. They who wanted the wine should have come and besought Me, not that I need this, but that they might with an entire assent accept the miracle. For one who knows that he is in need, is very grateful when he obtains assistance; but one who has not a sense of his need, will never have a plain and clear sense of the benefit.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[{"at":567,"text":"c. vii. 5","label":"John 7:5","href":"/jhn/7/#v5","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:4","href":"/jhn/2/#v4-catena"}],"inFull":"/works/chrysostom/22/#iv.xxiv-p9"},{"id":"chrysostom.JHN.2.4-5.1","start":4,"end":5,"heading":"Homily XXII. John ii. 4","excerpt":"Why then after He had said, “Mine hour is not yet come,” and given her a denial, did He what His mother desired? Chiefly it was, that they who opposed Him, and thought that He was subject to the “hour,” might have sufficient proof that He was subject to no hour; for had He been so, how could He, before the proper “hour” was come, have done what He did? And in the next place, He did it to honor His mother, that He might not seem entirely to contradict and shame her that bare Him in the presence of so many; and also, that He might not be thought to want power, for she brought the servants to Him.\n\nBesides, even while saying to the Canaanitish woman, “It is not meet to take the children’s bread, and to give it unto dogs” ( Matt. xv. 26 ), He still gave the bread, as considering her perseverance; and though after his first reply, He said, “I am not sent save unto the lost sheep of the house of Israel,” yet even after saying this, He healed the woman’s daughter. Hence we learn, that although we be unworthy, we often by perseverance make ourselves worthy to receive. And for this reason His mother remained by, and openly brought to Him the servants, that the request might be made by a greater number; and therefore she added,\n\nVer. 5. “Whatsoever He saith unto you, do it.”\n\nFor she knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without cause to hurry to the miracle; and therefore she brought the servants.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[{"at":730,"text":"Matt. xv. 26","label":"Matthew 15:26","href":"/mat/15/#v26","status":"detected"},{"at":1239,"text":"Ver. 5. “Whatsoever He saith unto you, do it.”","label":"John 2:5","href":"/jhn/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/22/#iv.xxiv-p14"},{"id":"chrysostom.JHN.2.6-7.1","start":6,"end":7,"heading":"Homily XXII. John ii. 4","excerpt":"Ver. 6, 7. “And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus said unto them, Fill the waterpots with water; and they filled them up to the brim.”\n\nIt is not without a reason that the Evangelist says, “After the manner of the purifying of the Jews,” but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, “after the manner of the purifying of the Jews,” to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were defiled, but might have the means of purification at hand.\n\n“And why was it, that He did not the miracle before they filled them, which would have been more marvelous by far? for it is one thing to change given matter to a different quality, and another to create matter out of nothing.” The latter would indeed have been more wonderful, but would not have seemed so credible to the many. And therefore He often purposely lessens the greatness of His miracles, that it may be the more readily received.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:6","href":"/jhn/2/#v6-catena"}],"inFull":"/works/chrysostom/22/#iv.xxiv-p24"},{"id":"chrysostom.JHN.2.7-8.1","start":7,"end":8,"heading":"Homily XXII. John ii. 4","excerpt":"“But why,” says one, “did not He Himself produce the water which He afterwards showed to be wine, instead of bidding the servants bring it?” For the very same reason; and also, that He might have those who drew it out to witness that what had been effected was no delusion since if any had been inclined to be shameless, those who ministered might have said to them, “We drew the water, we filled the vessels.” And besides what we have mentioned, He thus overthrows those doctrines which spring up against the Church. For since there are some who say that the Creator of the world is another, and that the things which are seen are not His works, but those of a certain other opposing god, to curb these men’s madness He doth most of His miracles on matter found at hand. Because, had the creator of these been opposed to Him, He would not have used what was another’s to set forth His own power. But now to show that it is He who transmutes water in the vine plants, and who converts the rain by its passage through the root into wine, He effected that in a moment at the wedding which in the plant is long in doing. When they had filled the waterpots, He said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/22/#iv.xxiv-p28"},{"id":"chrysostom.JHN.2.8-10.1","start":8,"end":10,"heading":"Homily XXII. John ii. 4","excerpt":"Ver. 8–10. “Draw out now, and bear unto the governor of the feast; and they bare it. 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 saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worst; but thou hast kept the good wine until now.”\n\nHere again some mock, saying, “this was an assembly of drunken men, the sense of the judges was spoilt, and not able to taste what was made, or to decide on what was done, so that they did not know whether what was made was water or wine: for that they were drunk,” it is alleged, “the ruler himself has shown by what he said.” Now this is most ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but “the ruler of the feast,” who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management of such banquets are the most sober, as having this one business, to dispose all things in order and regularity; and therefore the Lord called such a man’s sober senses to testify to what was done. For He did not say, “Pour forth to them that sit at meat,” but, “Bear unto the governor of the feast.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:9","href":"/jhn/2/#v9-catena"}],"inFull":"/works/chrysostom/22/#iv.xxiv-p30"},{"id":"chrysostom.JHN.2.9-10.1","start":9,"end":10,"heading":"Homily XXII. John ii. 4","excerpt":"“And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom.” “And why did he not call the servants? for so the miracle would have been revealed.” Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little. And suppose that it had then been mentioned, the servants who related it would never have been believed, but would have been thought mad to bear such testimony to one who at that time seemed to the many a mere man; and although they knew the certainty of the thing by experience, (for they were not likely to disbelieve their own hands,) yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it for a future time; since after the manifestation of other miracles this also would be credible. Thus when he was about to heal the nobleman’s son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, “Jesus came into Cana of Galilee, where He made the water wine.” ( c. iv. 46.) And not wine simply, but the best.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.1","cites":[{"at":1356,"text":"c. iv. 46","label":"John 4:46","href":"/jhn/4/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/22/#iv.xxiv-p35"},{"id":"chrysostom.JHN.2.10.1","start":10,"end":10,"heading":"Homily XXII. John ii. 4","excerpt":"[3.] For such are the miraculous works of Christ, they are far more perfect and better than the operations of nature. This is seen also in other instances; when He restored any infirm member of the body, He made it better than the sound.\n\nThat it was wine then, and the best of wine, that had been made, not the servants only, but the bridegroom and the ruler of the feast would testify; and that it was made by Christ, those who drew the water; so that although the miracle were not then revealed, yet it could not in the end be passed in silence, so many and constraining testimonies had He provided for the future. That He had made the water wine, He had the servants for witnesses; that the wine was good that had been made, the ruler of the feast and the bridegroom.\n\nIt might be expected that the bridegroom would reply to this, (the ruler’s speech,) and say something, but the Evangelist, hastening to more pressing matters, has only touched upon this miracle, and passed on. For what we needed to learn was, that Christ made the water wine, and that good wine; but what the bridegroom said to the governor he did not think it necessary to add. And many miracles, at first somewhat obscure, have in process of time become more plain, when reported more exactly by those who knew them from the beginning.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","locus":"22.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/22/#iv.xxiv-p37"},{"id":"chrysostom.JHN.2.11.1","start":11,"end":11,"heading":"Homily XXIII. John ii. 11","excerpt":"And what is that? “This beginning of miracles did Jesus in Cana of Galilee.” I told you the other day, that there are some who say that this is not the beginning. “For what,” says one, “if ‘Cana of Galilee’ be added? This shows that this was ‘the beginning’ He made ‘in Cana.’” But on these points I would not venture to assert anything exactly. I before have shown that He began His miracles after His Baptism, and wrought no miracle before it; but whether of the miracles done after His Baptism, this or some other was the first, it seems to me unnecessary to assert positively.\n\n“And manifested forth His glory.”\n\n“How?” asks one, “and in what way? For only the servants, the ruler of the feast, and the bridegroom, not the greater number of those present, gave heed to what was done.” How then did he “manifest forth His glory”? He manifested it at least for His own part, and if all present hear not of the miracle at the time, they would hear of it afterwards, for unto the present time it is celebrated, and has not been unnoticed. That all did not know it on the same day is clear from what follows, for after having said that He “manifested forth His glory,” the Evangelist adds,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p12"},{"id":"chrysostom.JHN.2.11.2","start":11,"end":11,"heading":"Homily XXIII. John ii. 11","excerpt":"“And His disciples believed on Him.”\n\nHis disciples, who even before this regarded Him with wonder. Seest thou that it was especially necessary to work the miracles at times when men were present of honest minds, and who would carefully give heed to what was done? for these would more readily believe, and attend more exactly to the circumstances. “And how could He have become known without miracles?” Because His doctrine and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they took heed to what He did with a right disposition, their minds being already well affected towards Him. And therefore in many other places the Evangelists say, that He did no miracle on account of the perversity of the men who dwelt there. ( Matt. xii. 38; ch. xiii. 58 , &c.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.1","cites":[{"at":762,"text":"Matt. xii. 38","label":"Matthew 12:38","href":"/mat/12/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p16"},{"id":"chrysostom.JHN.2.12.1","start":12,"end":12,"heading":"Homily XXIII. John ii. 11","excerpt":"Ver. 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.”\n\nWherefore comes He with “His mother to Capernaum”? for He hath done no miracle there, and the inhabitants of that city were not of those who were rightminded towards Him, but of the utterly corrupt. And this Christ declared when He said, “And thou, Capernaum, which are exalted to heaven, shall be thrust down to hell.” ( Luke x. 15.) Wherefore then goes He? I think it was, because He intended a little after to go up to Jerusalem, that He then went to Capernaum, to avoid leading about everywhere with Him, His mother and His brethren. And so, having departed and tarried a little while to honor His mother, He again commences His miracles after restoring to her home her who had borne Him. Therefore the Evangelist says, After “not many days,”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.1","cites":[{"at":469,"text":"Luke x. 15","label":"Luke 10:15","href":"/luk/10/#v15","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:12","href":"/jhn/2/#v12-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:12–13","href":"/jhn/2/#v12-catena"}],"inFull":"/works/chrysostom/23/#iv.xxv-p19"},{"id":"chrysostom.JHN.2.13-16.1","start":13,"end":16,"heading":"Homily XXIII. John ii. 11","excerpt":"Ver. 13. “He went up to Jerusalem.”\n\nHe received baptism then a few days before the passover. But on going up to Jerusalem, what did He, a deed full of high authority; for He cast out of the Temple those dealers and money changers, and those who sold doves, and oxen, and sheep, and who passed their time there for this purpose.\n\n[2.] Another Evangelist writes, that as He cast them out, He said, Make not my Father’s house “a den of thieves,” but this one,\n\nVer. 16. (“Make not My Father’s house) an house of merchandise.”\n\nThey do not in this contradict each other, but show that he did this a second time, and that both these expressions were not used on the same occasion, but that He acted thus once at the beginning of His ministry, and again when He had come to the very time of His Passion. Therefore, (on the latter occasion,) employing more strong expressions, He spoke of it as (being made) “a den of thieves,” but here at the commencement of His miracles He does not so, but uses a more gentle rebuke; from which it is probable that this took place a second time.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.1","cites":[{"at":459,"text":"Ver. 16","label":"John 2:16","href":"/jhn/2/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p22"},{"id":"chrysostom.JHN.2.14-16.1","start":14,"end":16,"heading":"Homily XXIII. John ii. 11","excerpt":"At one time then He said, that the Temple was made by them “a den of thieves,” showing that what they sold was gotten by theft, and rapine, and covetousness, and that they were rich through other men’s calamities; at another, “a house of merchandise,” pointing to their shameless traffickings. “But wherefore did He this?” Since he was about to heal on the Sabbath day, and to do many such things which were thought by them transgressions of the Law, in order that He might not seem to do this as though He had come to be some rival God and opponent of His Father, He takes occasion hence to correct any such suspicion of theirs. For One who had exhibited so much zeal for the House was not likely to oppose Him who was Lord of the House, and who was worshiped in it. No doubt even the former years during which He lived according to the Law, were sufficient to show His reverence for the Legislator, and that He came not to give contrary laws; yet since it was likely that those years were forgotten through lapse of time, as not having been known to all because He was brought up in a poor and mean dwelling, He afterwards does this in the presence of all, (for many were present because the feast was nigh at hand,) and at great risk. For he did not merely “cast them out,” but also “overturned the tables,” and “poured out the money,” giving them by this to understand, that He who threw Himself into danger for the good order of the House could never despise his Master. Had He acted as He did from hypocrisy, He should only have advised them; but to place Himself in danger was very daring. For it was no light thing to offer Himself to the anger of so many market-folk, to excite against Himself a most brutal mob of petty dealers by His reproaches and His blows, this was not the action of a pretender, but of one choosing to suffer everything for the order of the House.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p33"},{"id":"chrysostom.JHN.2.15-18.1","start":15,"end":18,"heading":"Homily XXIII. John ii. 11","excerpt":"“And wherefore,” says one, “did Christ do this same, and use such severity against these men, a thing which He is nowhere else seen to do, even when insulted and reviled, and called by them ‘Samaritan’ and ‘demoniac’? for He was not even satisfied with words only, but took a scourge, and so cast them out.” Yes, but it was when others were receiving benefit, that the Jews accused and raged against Him; when it was probable that they would have been made savage by His rebukes, they showed no such disposition towards Him, for they neither accused nor reviled Him. What say they?\n\nVer. 18. “What sign showest Thou unto us, seeing that Thou doest these things?”\n\nSeest thou their excessive malice, and how the benefits done to others incensed them more (than reproofs)?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.2","cites":[{"at":583,"text":"Ver. 18","label":"John 2:18","href":"/jhn/2/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p30"},{"id":"chrysostom.JHN.2.17-18.1","start":17,"end":18,"heading":"Homily XXIII. John ii. 11","excerpt":"And what say they? “What sign showest Thou unto us, seeing that Thou doest these things?” Alas for their utter madness! Was there need of a sign before they could cease their evil doings, and free the house of God from such dishonor? and was it not the greatest sign of His Excellence that He had gotten such zeal for that House? In fact, the well-disposed were distinguished by this very thing, for “They,” His disciples, it says,\n\nVer. 17. “Remembered that it is written, The zeal of thine house hath eaten me up.”\n\nBut the Jews did not remember the Prophecy, and said, “What sign showest Thou unto us?” ( Ps. lxix. 9 ), both grieving that their shameful traffic was cut off, and expecting by these means to stop Him, and also desiring to challenge Him to a miracle, and to find fault with what He was doing. Wherefore He will not give them a sign; and before, when they came and asked Him, He made them the same answer, “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.” ( Matt. xvi. 4.) Only then the answer was clear, now it is more ambiguous. This He doth on account of their extreme insensibility; for He who prevented them without their asking, and gave them signs, would never when they asked have turned away from them, had He not seen that their minds were wicked and false, and their intention treacherous. Think how full of wickedness the question itself was at the outset. When they ought to have applauded Him for His earnestness and zeal, when they ought to have been astonished that He cared so greatly for the House, they reproach Him, saying, that it was lawful to traffic, and unlawful for any to stop their traffic, except he should show them a sign. What saith Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.2","cites":[{"at":433,"text":"Ver. 17","label":"John 2:17","href":"/jhn/2/#v17","status":"detected"},{"at":608,"text":"Ps. lxix. 9","label":"Psalms 69:9","href":"/psa/69/#v9","status":"detected"},{"at":1061,"text":"Matt. xvi. 4","label":"Matthew 16:4","href":"/mat/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p39"},{"id":"chrysostom.JHN.2.19-22.1","start":19,"end":22,"heading":"Homily XXIII. John ii. 11","excerpt":"Ver. 19. “Destroy this Temple, and in three days I will raise it up.”\n\nMany such sayings He utters which were not intelligible to His immediate hearers, but which were to be so to those that should come after. And wherefore doth He this? In order that when the accomplishment of His prediction should have come to pass, He might be seen to have foreknown from the beginning what was to follow; which indeed was the case with this prophecy. For, saith the Evangelist,\n\nVer. 22. “When He was risen from the dead, His disciples remembered that He had said this; and they believed the Scripture, and the word which Jesus had said.”\n\nBut at the time when this was spoken, the Jews were perplexed as to what it might mean, and cast about to discover, saying,\n\nVer. 20. “Forty and six years was this Temple in building, and wilt thou rear it up in three days?”\n\n“Forty and six years,” they said, referring to the latter building, for the former was finished in twenty years’ time. ( Ezra vi. 15.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.2","cites":[{"at":468,"text":"Ver. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":754,"text":"Ver. 20","label":"John 2:20","href":"/jhn/2/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p45"},{"id":"chrysostom.JHN.2.21-22.1","start":21,"end":22,"heading":"Homily XXIII. John ii. 11","excerpt":"[3.] Wherefore then did He not resolve the difficulty and say, “I speak not of that Temple, but of My flesh”? Why does the Evangelist, writing the Gospel at a later period, interpret the saying, and Jesus keep silence at the time? Why did He so keep silence? Because they would not have received His word; for if not even the disciples were able to understand the saying, much less were the multitudes. “When,” saith the Evangelist, “He was risen from the dead, then they remembered, and believed the Scripture and His word.” There were two things that hindered them for the time, one the fact of the Resurrection, the other, the greater question whether He was God that dwelt within; of both which things He spake darkly when He said, “Destroy this Temple, and I will rear it up in three days.” And this St. Paul declares to be no small proof of His Godhead, when he writes, “Declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the dead.” ( Rom. i. 4.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:22","href":"/jhn/2/#v22-catena"}],"inFull":"/works/chrysostom/23/#iv.xxv-p51"},{"id":"chrysostom.JHN.2.22.1","start":22,"end":22,"heading":"Homily XXIII. John ii. 11","excerpt":"The question still remains, “How was it that the disciples did not know that He must rise from the dead?” It was, because they had not been vouchsafed the gift of the Spirit; and therefore, though they constantly heard His discourses concerning the Resurrection, they understood them not, but reasoned with themselves what this might be. For very strange and paradoxical was the assertion that one could raise himself, and would raise himself in such wise. And so Peter was rebuked, when, knowing nothing about the Resurrection, he said, “Be it far from Thee.” ( Matt. xvi. 22.) And Christ did not reveal it clearly to them before the event, that they might not be offended at the very outset, being led to distrust His words on account of the great improbability of the thing, and because they did not yet clearly know Him, who He was. For no one could help believing what was proclaimed aloud by facts, while some would probably disbelieve what was told to them in words. Therefore He at first allowed the meaning of His words to be concealed; but when by their experience He had verified His sayings, He after that gave them understanding of His words, and such gifts of the Spirit that they received them all at once. “He,” saith Jesus, “shall bring all things to your remembrance.” ( c. xiv. 26.) For they who in a single night cast off all respect for Him, and fled from and denied that they even knew Him, would scarcely have remembered what He had done and said during the whole time, unless they had enjoyed much grace of the Spirit.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","locus":"23.3","cites":[{"at":563,"text":"Matt. xvi. 22","label":"Matthew 16:22","href":"/mat/16/#v22","status":"detected"},{"at":1289,"text":"c. xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/23/#iv.xxv-p58"},{"id":"chrysostom.JHN.2.23-24.1","start":23,"end":24,"heading":"Homily XXIV. John ii. 23","excerpt":"[1.] Of the men of that time some clung to their error, others laid hold on the truth, while of these last, some having retained it for a little while again fell off from it. Alluding to these, Christ compared them to seeds not deeply sown, but having their roots upon the surface of the earth; and He said that they should quickly perish. And these the Evangelist has here pointed out to us, saying,\n\n“When He was in Jerusalem, at the Passover, in the feast, many believed on Him, when they saw the miracles which He did.”\n\nVer. 24. “But Jesus did not commit Himself unto them.”\n\nFor they were the more perfect among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them “blessed,” saying, “Blessed are they that have not seen, and yet have believed.” ( c. xx. 29 .) But that these here mentioned were not real disciples, the following passage shows, for it saith, “Jesus did not commit Himself unto them.” Wherefore?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxvi.html","locus":"24.1","cites":[{"at":525,"text":"Ver. 24","label":"John 2:24","href":"/jhn/2/#v24","status":"detected"},{"at":1022,"text":"c. xx. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/24/#iv.xxvi-p4"},{"id":"chrysostom.JHN.2.24-25.1","start":24,"end":25,"heading":"Homily XXIV. John ii. 23","excerpt":"“Because He knew all things,”\n\nVer. 25. “And needed not that any should testify of man, for He knew what was in man.”\n\nThe meaning is of this kind. “He who dwells in men’s hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers.” Now, to know what is in the heart of men belongs to God alone, “who hath fashioned hearts one by one” ( Ps. xxxiii. 15 , LXX.), for, saith Solomon, “Thou, even Thou only, knowest the hearts” ( 1 Kings viii. 39 ); He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief. Men, who know neither the present nor the future, often tell and entrust all without any reserve to persons who approach them deceitfully and who shortly will fall off from them; but Christ did not so, for well He knew all their secret thoughts.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxvi.html","locus":"24.1","cites":[{"at":31,"text":"Ver. 25","label":"John 2:25","href":"/jhn/2/#v25","status":"detected"},{"at":553,"text":"Ps. xxxiii. 15","label":"Psalms 33:15","href":"/psa/33/#v15","status":"detected"},{"at":642,"text":"1 Kings viii. 39","label":"1 Kings 8:39","href":"/1ki/8/#v39","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:24–25","href":"/jhn/2/#v24-catena"}],"inFull":"/works/chrysostom/24/#iv.xxvi-p10"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.2.1-2.1","start":1,"end":2,"heading":"Tractate VIII. Chapter II. 1–4","excerpt":"4. The Lord, on being invited, came to the marriage. What wonder if He came to that house to a marriage, having come into this world to a marriage? For, indeed, if He came not to a marriage, He has not here a bride. But what says the apostle? “I have espoused you to one husband, to present you a chaste virgin to Christ.” Why does he fear lest the virginity of Christ’s bride should be corrupted by the subtilty of the devil? “I fear,” saith he, “lest as the serpent beguiled Eve by his subtilty, so also your minds should be corrupted from the simplicity and chastity which is in Christ.” Thus has He here a bride whom He has redeemed by His blood, and to whom He has given the Holy Spirit as a pledge. He has freed her from the bondage of the devil: He died for her sins, and is risen again for her justification. Who will make such offerings to his bride? Men may offer to a bride every sort of earthly ornament,—gold, silver, precious stones, houses, slaves, estates, farms,—but will any give his own blood? For if one should give his own blood to his bride, he would not live to take her for his wife. But the Lord, dying without fear, gave His own blood for her, whom rising again He was to have, whom He had already united to Himself in the Virgin’s womb. For the Word was the Bridegroom, and human flesh the bride; and both one, the Son of God, the same also being Son of man. The womb of the Virgin Mary, in which He became head of the Church, was His bridal chamber: thence He came forth, as a bridegroom from his chamber, as the Scripture foretold, “And rejoiced as a giant to run his way.” From His chamber He came forth as a bridegroom; and being invited, came to the marriage.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html","locus":"8.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:1–2","href":"/jhn/2/#v1-catena"}],"inFull":"/works/augustine/8/#iii.ix-p8"},{"id":"augustine.JHN.2.1-2.2","start":1,"end":2,"heading":"Tractate IX. Chapter II. 1–11","excerpt":"2. The Lord, in that He came to the marriage to which He was invited, wished, apart from the mystical signification, to assure us that marriage was His own institution. For there were to be those of whom the apostle spoke, “forbidding to marry,” and asserting that marriage was an evil, and of the devil’s institution: notwithstanding the same Lord declares in the Gospel, on being asked whether it be lawful for a man to put away his wife for any cause, that it is not lawful save for the cause of fornication. In His answer, if you remember, He said, “What God hath joined together let not man put asunder.” And they that are well instructed in the catholic faith know that God instituted marriage; and as the union of man and wife is from God, so divorce is from the devil. But in the case of fornication it is lawful for a man to put away his wife, because she first chose to be no longer wife in not preserving conjugal fidelity to her husband. Nor are those women who vow virginity to God, although they hold a higher place of honor and sanctity in the Church, without marriage. For they too, together with the whole Church, attain to a marriage, a marriage in which Christ is the Bridegroom. And for this cause, therefore, did the Lord, on being invited, come to the marriage, to confirm conjugal chastity, and to show forth the sacrament of marriage. For the bridegroom in that marriage, to whom it was said, “Thou hast kept the good wine until now,” represented the person of the Lord. For the good wine—namely, the gospel—Christ has kept until now.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html","locus":"9.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/9/#iii.x-p4"},{"id":"augustine.JHN.2.3-4.1","start":3,"end":4,"heading":"Tractate VIII. Chapter II. 1–4","excerpt":"9. Why, then, said the Son to the mother, “Woman, what have I to do with thee? mine hour is not yet come?” Our Lord Jesus Christ was both God and man. According as He was God, He had not a mother; according as He was man, He had. She was the mother, then, of His flesh, of His humanity, of the weakness which for our sakes He took upon Him. But the miracle which He was about to do, He was about to do according to His divine nature, not according to His weakness; according to that wherein He was God not according to that wherein He was born weak. But the weakness of God is stronger than men. His mother then demanded a miracle of Him; but He, about to perform divine works, so far did not recognize a human womb; saying in effect, “That in me which works a miracle was not born of thee, thou gavest not birth to my divine nature; but because my weakness was born of thee, I will recognize thee at the time when that same weakness shall hang upon the cross.” This, indeed, is the meaning of “Mine hour is not yet come.” For then it was that He recognized, who, in truth, always did know. He knew His mother in predestination, even before He was born of her; even before, as God, He created her of whom, as man, He was to be created, He knew her as His mother: but at a certain hour in a mystery He did not recognize her; and at a certain hour which had not yet come, again in a mystery, He does recognize her. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html","locus":"8.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:4","href":"/jhn/2/#v4-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:4","href":"/jhn/2/#v4-catena"}],"inFull":"/works/augustine/8/#iii.ix-p20"},{"id":"augustine.JHN.2.4.1","start":4,"end":4,"heading":"Tractate VIII. Chapter II. 1–4","excerpt":"... Now as she was not the mother of His divine nature, whilst it was by His divinity the miracle she asked for would be wrought, therefore He answered her, “Woman, what have I to do with thee?” But think not that I deny thee to be my mother: “Mine hour is not yet come;” for in that hour I will acknowledge thee, when the weakness of which thou art the mother comes to hang on the cross. Let us prove the truth of this. When the Lord suffered, the same evangelist tells us, who knew the mother of the Lord, and who has given us to know about her in this marriage feast,—the same, I say, tells us, “There was there near the cross the mother of Jesus; and Jesus saith to His mother, Woman, behold thy son! and to the disciple, Behold thy mother!” He commends His mother to the care of the disciple; commends His mother, as about to die before her, and to rise again before her death. The man commends her a human being to man’s care. This humanity had Mary given birth to. That hour had now come, the hour of which He had then said, “Mine hour is not yet come.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html","locus":"8.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/8/#iii.ix-p20"},{"id":"augustine.JHN.2.4.2","start":4,"end":4,"heading":"Tractate VIII. Chapter II. 1–4","excerpt":"12. Why then did He say, “Mine hour is not yet come?” Rather because, having it in His power when to die, He did not yet see it fit to use that power. Just as we, brethren, say, for example, “Now is the appointed hour for us to go out to celebrate the sacraments.” If we go out before it is necessary, do we not act perversely and absurdly? And because we act only at the proper time, do we therefore in this action regard fate when we so express ourselves? What means then, “Mine hour is not yet come?” When I know that it is the fitting time for me to suffer, when my suffering will be profitable, then I will willingly suffer. That hour is not yet: that thou mayest preserve both, this, “Mine hour is not yet come;” and that, “I have power to lay down my life, and power to take it again.” He had come, then, having it in His power when to die. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html","locus":"8.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/8/#iii.ix-p30"},{"id":"augustine.JHN.2.6.1","start":6,"end":6,"heading":"Tractate IX. Chapter II. 1–11","excerpt":"6. But observe what Himself saith, “The things which were written in the law, and in the prophets, and in the Psalms concerning me.” And we know that the law extends from the time of which we have record, that is, from the beginning of the world: “In the beginning God made the heaven and the earth.” Thence down to the time in which we are now living are six ages, this being the sixth, as you have often heard and know. The first age is reckoned from Adam to Noah; the second, from Noah to Abraham; and, as Matthew the evangelist duly follows and distinguishes, the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from the carrying away into Babylon to John the Baptist; the sixth, from John the Baptist to the end of the world. Moreover, God made man after His own image on the sixth day, because in this sixth age is manifested the renewing of our mind through the gospel, after the image of Him who created us; and the water is turned into wine, that we may taste of Christ, now manifested in the law and the prophets. Hence “there were there six water-pots,” which He bade be filled with water. Now the six water-pots signify the six ages, which were not without prophecy. And those six periods, divided and separated as it were by joints, would be as empty vessels unless they were filled by Christ. Why did I say, the periods which would run fruitlessly on, unless the Lord Jesus were preached in them? Prophecies are fulfilled, the water-pots are full; but that the water may be turned into wine, Christ must be understood in that whole prophecy.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html","locus":"9.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:6–10","href":"/jhn/2/#v6-catena"}],"inFull":"/works/augustine/9/#iii.x-p12"},{"id":"augustine.JHN.2.6.2","start":6,"end":6,"heading":"Tractate IX. Chapter II. 1–11","excerpt":"7. But what means this: “They contained two or three metretæ apiece”? This phrase certainly conveys to us a mysterious meaning. For by “metretæ” he means certain measures, as if he should say jars, flasks, or something of that sort. Metreta is the name of a measure, and takes its name from the word “measure.” For μέτρον is the Greek word for measure, whence the word “metretæ” is derived. “They contained,” then, “two or three metretæ apiece.” What are we to say, brethren? If He had simply said “three apiece,” our mind would at once have run to the mystery of the Trinity. And, perhaps, we ought not at once to reject this application of the meaning, because He said, “two or three apiece;” for when the Father and Son are named, the Holy Spirit must necessarily be understood. For the Holy Spirit is not that of the Father only, nor of the Son only, but the Spirit of the Father and of the Son. For it is written,” If any man love the world, the Spirit of the Father is not in him.” And again, “Whoso hath not the Spirit of Christ is none of His.” The same, then, is the Spirit of the Father and of the Son. Therefore, the Father and the Son being named, the Holy Spirit also is understood, because He is the Spirit of the Father and of the Son. And when there is mention of the Father and Son, “two metretæ,” as it were, are mentioned; but since the Holy Spirit is understood in them, “three metretæ.” That is the reason why it is not said, “Some containing two metretæ apiece, others three apiece;” but the same six water-pots contained “two or three metretæ apiece.” It is as if he had said, When I say two apiece, I would have the Spirit of the Father and of the Son to be understood together with them; and when I say three apiece, I declare the same Trinity more plainly.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html","locus":"9.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/9/#iii.x-p16"},{"id":"augustine.JHN.2.7-9.1","start":7,"end":9,"heading":"Tractate IX. Chapter II. 1–11","excerpt":"3. For now let us begin to uncover the hidden meanings of the mysteries, so far as He in whose name we made you the promise may enable us. In the ancient times there was prophecy, and no times were left without the dispensation of prophecy. But the prophecy, since Christ was not understood therein, was water. For in water wine is in some manner latent. The apostle tells us what we are to understand by this water: “Even unto this day,” saith he, “whilst Moses is read, that same veil is upon their heart; that it is not unveiled because it is done away in Christ. And when thou shalt have passed over,” saith he, “to the Lord, the veil shall be taken away.” By the veil he means the covering over of prophecy, so that it was not understood. When thou hast passed over to the Lord, the veil is taken away; so likewise is tastelessness taken away when thou hast passed over to the Lord; and what was water now becomes wine to thee. Read all the prophetic books; and if Christ be not understood therein, what canst thou find so insipid and silly? Understand Christ in them, and what thou readest not only has a taste, but even inebriates thee; transporting the mind from the body, so that forgetting the things that are past, thou reachest forth to the things that are before.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html","locus":"9.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/9/#iii.x-p7"},{"id":"augustine.JHN.2.7-9.2","start":7,"end":9,"heading":"Tractate IX. Chapter II. 1–11","excerpt":"5. When these words of the Gospel are understood, and they are certainly clear, all the mysteries which are latent in this miracle of the Lord will be laid open. Observe what He says, that it behoved the things to be fulfilled in Christ that were written of Him. Where were they written? “In the law,” saith He, “and in the prophets, and in the Psalms.” He omitted no part of the Old Scriptures. These were water; and hence the disciples were called irrational by the Lord, because as yet they tasted to them as water, not as wine. And how did He make of the water wine? When He opened their understanding, and expounded to them the Scriptures, beginning from Moses, through all the prophets; with which being now inebriated, they said, “Did not our hearts burn within us in the way, when He opened to us the Scriptures?” For they understood Christ in those books in which they knew Him not before. Thus our Lord Jesus Christ changed the water into wine, and that has now taste which before had not, that now inebriates which before did not. For if He had commanded the water to be poured out of the water-pots, and so Himself had put in the wine from the secret repositories of the creature, whence He made bread when He satisfied so many thousands; for five loaves were not in themselves sufficient to satisfy five thousand men, nor even to fill twelve baskets, but the omnipotence of the Lord was, as it were, a fountain of bread; so likewise He might, on the water being poured out, have poured in wine: but had He done this, He would appear to have rejected the Old Scriptures. When, however, He turns the water itself into wine, He shows us that the Old Scripture also is from Himself, for at His own command were the water-pots filled. It is from the Lord, indeed, that the Old Scripture also is; but it has no taste unless Christ is understood therein.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html","locus":"9.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:6–10","href":"/jhn/2/#v6-catena"}],"inFull":"/works/augustine/9/#iii.x-p11"},{"id":"augustine.JHN.2.9.1","start":9,"end":9,"heading":"Tractate VIII. Chapter II. 1–4","excerpt":"3. When we see, therefore, such deeds wrought by Jesus God, why should we wonder at water being turned into wine by the man Jesus? For He was not made man in such manner that He lost His being God. Man was added to Him, God not lost to Him. This miracle was wrought by the same who made all those things. Let us not therefore wonder that God did it, but love Him because He did it in our midst, and for the purpose of our restoration. For He gives us certain intimations by the very circumstances of the case. I suppose that it was not without cause He came to the marriage. The miracle apart, there lies something mysterious and sacramental in the very fact. Let us knock, that He may open to us, and fill us with the invisible wine: for we were water, and He made us wine, made us wise; for He gave us the wisdom of His faith, whilst before we were foolish. And it appertains, it may be, to this wisdom, together with the honor of God, and with the praise of His majesty, and with the charity of His most powerful mercy, to understand what was done in this miracle.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html","locus":"8.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/8/#iii.ix-p7"},{"id":"augustine.JHN.2.12.1","start":12,"end":12,"heading":"Tractate X. Chapter II. 12–21","excerpt":"2. “He went down,” as the evangelist says, “to Capernaum, He, and His mother, and His brethren, and His disciples; and they continued there not many days.” Behold He has a mother, and brethren, and disciples: whence He has a mother, thence brethren. For our Scripture is wont to call them brethren, not only that are sprung from the same man and woman, or from the same mother, or from the same father, though by different mothers; or, in truth, that are of the same degree as cousins by the father’s or mother’s side: not these alone is our Scripture wont to call brethren. The Scripture must be understood as it speaks. It has its own language; one who does not know this language is perplexed and says, Whence had the Lord brethren? For surely Mary did not give birth a second time? Far from it! With her begins the dignity of virgins. She could be a mother, but a woman known of man she could not be. She is spoken of as mulier [which usually signifies a wife], but only in reference to her sex, not as implying loss of virgin purity: and this follows from the language of Scripture itself. For Eve, too, immediately she was formed from the side of her husband, and as yet not known of her husband, is, as you know, called mulier: “And he made her a woman [mulier].” Then, whence the brethren? The kinsmen of Mary, of whatever degree, are the brethren of the Lord. How do we prove this? From Scripture itself. Lot is called “Abraham’s brother;” he was his brother’s son. Read, and thou wilt find that Abraham was Lot’s uncle on the father’s side, and yet they are called brethren. Why, but because they were kinsmen? Laban the Syrian was Jacob’s uncle by the mother’s side, for he was the brother of Rebecca, Isaac’s wife and Jacob’s mother. Read the Scripture, and thou wilt find that uncle and sister’s son are called brothers. When thou hast known this rule, thou wilt find that all the blood relations of Mary are the brethren of Christ.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:12","href":"/jhn/2/#v12-catena"}],"inFull":"/works/augustine/10/#iii.xi-p9"},{"id":"augustine.JHN.2.13-16.1","start":13,"end":16,"heading":"Tractate X. Chapter II. 12–21","excerpt":"4. What follows upon this? “And the Jews’ passover was at hand; and He went up to Jerusalem.” The narrator relates another matter, as it came to his recollection. “And He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting: and when He had made, as it were, a scourge of small cords, He drove them all out of the temple; the oxen likewise, and the sheep; and poured out the changers’ money, and overthrew the tables; and said unto them that sold doves, Take these things hence; and make not my Father’s house a house of merchandise.” What have we heard, brethren? See, that temple was still a figure, and yet the Lord cast out of it all that sought their own, all who had come to market. And what did they sell there? Things which people needed in the sacrifices of that time. For you know, beloved, that sacrifices were given to that people, in consideration of the carnal mind and stony heart yet in them, to keep them from falling away to idols: and they offered there for sacrifices oxen, sheep, and doves: you know this, for you have read it. It was not a great sin, then, if they sold in the temple that which was bought for the purpose of offering in the temple: and yet He cast them out thence. If, while they were selling what was lawful and not against justice (for it is not unlawful to sell what it is honorable to buy), He nevertheless drove those men out, and suffered not the house of prayer to be made a house of merchandise; how, if He found drunkards there, what would the Lord do? If the house of God ought not to be made a house of trading, ought it to be made a house of drinking? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:14","href":"/jhn/2/#v14-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:16","href":"/jhn/2/#v16-catena"}],"inFull":"/works/augustine/10/#iii.xi-p16"},{"id":"augustine.JHN.2.14-16.1","start":14,"end":16,"heading":"Tractate X. Chapter II. 12–21","excerpt":"6. However, to seek the mystery of the deed in the figure, who are they that sell oxen? Who are they that sell sheep and doves? They are they who seek their own in the Church, not the things which are Christ’s. They account all a matter of sale, while they will not be redeemed: they have no wish to be bought, and yet they wish to sell. Yes; good indeed is it for them that they may be redeemed by the blood of Christ, that they may come to the peace of Christ. Now, what does it profit to acquire in this world any temporal and transitory thing whatsoever, be it money, or pleasure of the palate, or honor that consists in the praise of men? Are they not all wind and smoke? Do they not all pass by and flee away? Are they not all as a river rushing headlong into the sea? And woe to him who shall fall into it, for he shall be swept into the sea. Therefore ought we to curb all our affections from such desires. My brethren, they that seek such things are they that sell. For that Simon too, wished to buy the Holy Ghost, just because he meant to sell the Holy Ghost; and he thought the apostles to be just such traders as they whom the Lord cast out of the temple with a scourge. For such an one he was himself, and desired to buy what he might sell: he was of those who sell doves. Now it was in a dove that the Holy Ghost appeared. Who, then, are they, brethren, that sell doves, but they who say, “We give the Holy Ghost”? But why do they say this, and at what price do they sell? At the price of honor to themselves. They receive as the price, temporal seats of honor, that they may be seen to be sellers of doves. Let them beware of the scourge of small cords. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:14–16","href":"/jhn/2/#v14-catena"}],"inFull":"/works/augustine/10/#iii.xi-p22"},{"id":"augustine.JHN.2.15.1","start":15,"end":15,"heading":"Tractate X. Chapter II. 12–21","excerpt":"5. Yet we say, brethren (for He did not spare those men: He who was to be scourged by them first scourged them), that He gave us a certain sign, in that He made a scourge of small cords, and with it lashed the unruly, who were making merchandise of God’s temple. For indeed every man twists for himself a rope by his sins: “Woe to them who draw sins as a long rope?” Who makes a long rope? He who adds sin to sin. How are sins added to sins? When the sins which have been committed are covered over by other sins. One has committed a theft: that he may not be found out to have committed it, he seeks the astrologer. It were enough to have committed theft: why wilt thou add sin to sin? Behold two sins committed. When thou art forbidden to go to the astrologer, thou revilest the bishop: behold three sins. When thou hearest it said of thee, Cast him forth from the Church; thou sayest, I will betake me to the party of Donatus: behold thou addest a fourth sin. The rope is growing; be thou afraid of the rope. It is good for thee to be corrected here, when thou art scourged with it; that it may not be said of thee at the last, “Bind ye his hands and feet, and cast him forth into outer darkness.” For, “With the cords of his own sins is every one bound.” The former of these is the saying of the Lord, the latter that of another Scripture; but yet both are the sayings of the Lord. With their own sins are men bound and cast into outer darkness.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/10/#iii.xi-p18"},{"id":"augustine.JHN.2.17.1","start":17,"end":17,"heading":"Tractate X. Chapter II. 12–21","excerpt":"9. “Then the disciples remembered that it was written, The zeal of Thine house hath eaten me up:” because by this zeal of God’s house, the Lord cast these men out of the temple. Brethren, let every Christian among the members of Christ be eaten up with zeal of God’s house. Who is eaten up with zeal of God’s house? He who exerts himself to have all that he may happen to see wrong there corrected, desires it to be mended, does not rest idle: who if he cannot mend it, endures it, laments it. The grain is not shaken out on the threshing-floor that it may enter the barn when the chaff shall have been separated. If thou art a grain, be not shaken out from the floor before the putting into the granary; lest thou be picked up by the birds before thou be gathered into the granary. For the birds of heaven, the powers of the air, are waiting to snatch up something off the threshing-floor, and they can snatch up only what has been shaken out of it. Therefore, let the zeal of God’s house eat thee up: let the zeal of God’s house eat up every Christian, zeal of that house of God of which he is a member. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:17","href":"/jhn/2/#v17-catena"}],"inFull":"/works/augustine/10/#iii.xi-p35"},{"id":"augustine.JHN.2.18-21.1","start":18,"end":21,"heading":"Tractate X. Chapter II. 12–21","excerpt":"10. “The Jews said unto Him, What sign showest thou unto us, seeing that thou doest these things?” And the Lord answered, “Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and dost thou say, In three days I will rear it up?” Flesh they were, fleshly things they minded; but He was speaking spiritually. But who could understand of what temple He spoke? But yet we have not far to seek; He has discovered it to us through the evangelist, he has told us of what temple He said it. “But He spake,” saith the evangelist, “of the temple of His body.” And it is manifest that, being slain, the Lord did rise again after three days. This is known to us all now: and if from the Jews it is concealed, it is because they stand without; yet to us it is open, because we know in whom we believe. The destroying and rearing again of that temple, we are about to celebrate in its yearly solemnity: for which we exhort you to prepare yourselves, such of you as are catechumens that you may receive grace; even now is the time, even now let that be purposed which may then come to the birth. Now, that thing we know.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/10/#iii.xi-p37"},{"id":"augustine.JHN.2.19-21.1","start":19,"end":21,"heading":"Tractate X. Chapter II. 12–21","excerpt":"11. But perhaps this is demanded of us, whether the fact that the temple was forty and six years in building may not have in it some mystery. There are, indeed, many things that may be said of this matter; but what may briefly be said, and easily understood, that we say meanwhile. Brethren, we have said yesterday, if I mistake not, that Adam was one man, and is yet the whole human race. For thus we said, if you remember. He was broken, as it were, in pieces; and, being scattered, is now being gathered together, and, as it were, conjoined into one by a spiritual fellowship and concord. And “the poor that groan,” as one man, is that same Adam, but in Christ he is being renewed: because an Adam is come without sin, to destroy the sin of Adam in His own flesh, and that Adam might renew to himself the image of God. Of Adam then is Christ’s flesh: of Adam the temple which the Jews destroyed, and the Lord raised up in three days. For He raised His own flesh: see, that He was thus God equal with the Father. My brethren, the apostle says, “Who raised Him from the dead.” Of whom says he this? Of the Father. “He became,” saith he, “obedient unto death, even the death of the cross; wherefore also God raised Him from the dead, and gave Him a name which is above every name.” He who was raised and exalted is the Lord. Who raised Him? The Father, to whom He said in the psalms, “Raise me up and I will requite them.” Hence, the Father raised Him up. Did He not raise Himself? And doeth the Father anything without the Word? What doeth the Father without His only One? For, hear that He also was God. “Destroy this temple, and in three days I will raise it up.” Did He say, Destroy the temple, which in three days the Father will raise up? But as when the Father raiseth, the Son also raiseth; so when the Son raiseth, the Father also raiseth: because the Son has said, “I and the Father are one.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","locus":"10.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/10/#iii.xi-p38"},{"id":"augustine.JHN.2.23-24.1","start":23,"end":24,"heading":"Tractate XI. Chapter II. 23–25; III. 1–5","excerpt":"... This Nicodemus, then, was of those who had believed in His name, as they saw the signs and prodigies which He did. For this is what he said above: “Now, when He was in Jerusalem at the passover on the feast-day, many believed in His name.” Why did they believe? He goes on to say, “Seeing His signs which He did.” And what says he of Nicodemus? “There was a ruler of the Jews, Nicodemus by name the same came to Him by night, and says to Him, Rabbi, we know that Thou art a teacher come from God.” Therefore this man also had believed in His name. And why had he believed? He goes on, “For no man can do these signs which Thou doest, except God be with him.” If, therefore, Nicodemus was of those who had believed in His name, let us now consider, in the case of this Nicodemus, why Jesus did not trust Himself to them. “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” Therefore to them who have been born again doth Jesus trust Himself. Behold, those men had believed on Him, and yet Jesus trusted not Himself to them. Such are all catechumens: already they believe in the name of Christ, but Jesus does not trust Himself to them. Give good heed, my beloved, and understand. If we say to a catechumen, Dost thou believe on Christ, he answers, I believe, and signs himself; already he bears the cross of Christ on his forehead, and is not ashamed of the cross of his Lord. Behold, he has believed in His name. Let us ask him, Dost thou eat the flesh of the Son of man, and drink the blood of the Son of man? He knows not what we say, because Jesus has not trusted Himself to him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xii.html","locus":"11.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 3:1–2","href":"/jhn/3/#v1-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 3:2","href":"/jhn/3/#v2-catena"}],"inFull":"/works/augustine/11/#iii.xii-p10"},{"id":"augustine.JHN.2.23-25.1","start":23,"end":25,"heading":"Tractate XI. Chapter II. 23–25; III. 1–5","excerpt":"... Moreover, of the same persons the evangelist says, “They believed in His name,” of whom he says, “But Jesus did not trust Himself to them.” Why? “Because He knew all men, and needed not that any should bear witness of man: for Himself knew what was in man.” The artificer knew what was in His own work better than the work knew what was in itself. The Creator of man knew what was in man, which the created man himself knew not. Do we not prove this of Peter, that he knew not what was in himself, when he said, “With Thee, even to death”? Hear that the Lord knew what was in man: “Thou with me even to death? Verily, verily, I say unto thee, Before the cock crow, thou shalt deny me thrice.” The man, then, knew not what was in himself; but the Creator of the man knew what was in the man. Nevertheless, many believed in His name, and yet Jesus did not trust Himself to them. What can we say, brethren? Perhaps the circumstances that follow will indicate to us what the mystery of these words is. That men had believed in Him is manifest, is true; none doubts it, the Gospel says it, the truth-speaking evangelist testifies to it. Again, that Jesus trusted not Himself to them is also manifest, and no Christian doubts it; for the Gospel says this also, and the same truth-speaking evangelist testifies to it. Why, then, is it that they believed in His name, and yet Jesus did not trust Himself to them? Let us see what follows.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xii.html","locus":"11.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 2:24–25","href":"/jhn/2/#v24-catena"}],"inFull":"/works/augustine/11/#iii.xii-p4"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.2.1.1","start":1,"end":1,"heading":"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage.","excerpt":"BEDE. Nor is it without some mysterious allusion, that the marriage is related as taking place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.1-2.1","start":1,"end":2,"heading":"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage.","excerpt":"CHRYS. Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee. ALCUIN. Galilee is a province; Cana a village in it. CHRYS. They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, than His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to come to the marriage of servants. AUG. Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 21, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiii.html#iv.xxiii-p16","status":"detected","href":"/jhn/2/#v1-chrysostom","ref":"John 2:1–2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.1-2.2","start":1,"end":2,"heading":"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage.","excerpt":"BEDE. His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the after faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honour of marriage. For if the undefined bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin slate best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honours that also by the presence of His goodness. AUG. What marvel, if He went to thai house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together are one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 8, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html#iii.ix-p8","status":"detected","href":"/jhn/2/#v1-augustine","ref":"John 2:1–2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.3.1","start":3,"end":3,"heading":"And when they wanted wine, the mother of Jesus saith unto him, They have no wine.","excerpt":"... The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.... His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had lived so much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently. ALCUIN. She represents here the Synagogue, which challenges Christ to perform a miracle. It was customary with the Jews to ask for miracles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.4.1","start":4,"end":4,"heading":"Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.","excerpt":"AUG. Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with thee? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother? CHRYS. That He greatly venerated His mother, we know from St. Luke, who tells us that He was subject unto His parents. For where parents throw no obstacle in the way of God's commands, it is our duty to be subject to them; but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should not be deceived into compliance. AUG. To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He saith, Woman, what have I to do with thee?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 8, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html#iii.ix-p12","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 21","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 8, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html#iii.ix-p20","status":"detected","href":"/jhn/2/#v3-augustine","ref":"John 2:3–4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.4.2","start":4,"end":4,"heading":"Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.","excerpt":"CHRYS. And for another reason, viz. to prevent any suspicion attaching to His miracles: for these it was proper should be asked for by those who wanted them, not by His mother. He wished to shew them that He would perform all in their proper time, not all at once, to prevent confusion; for He saith, Mine hour is not yet come; i. e. I am not yet known to the persons present; nay, they know not that the wine hath failed; let them find out that first; he who perceives not his want beforehand, will not perceive when his want is supplied.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 22, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html#iv.xxiv-p9","status":"detected","href":"/jhn/2/#v4-chrysostom","ref":"John 2:4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.4.3","start":4,"end":4,"heading":"Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.","excerpt":"AUG. Or it was because our Lord as God had not a mother, though as man He had, and the miracle He was about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have 1 to do with thee? As if He said, Thou didst not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because thou broughtest forth My infirmity, I will acknowledge thee then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge thee when the infirmity, of which thou art the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 8, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html#iii.ix-p20","status":"detected","href":"/jhn/2/#v3-augustine","ref":"John 2:3–4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.4.4","start":4,"end":4,"heading":"Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.","excerpt":"... But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord's word, What have I to do with thee? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what God John says below, I have power to lay it (my life) down, and I have power to take it again: and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as ye call it; but neither hast thou, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power. He was to call the disciples, to proclaim the Kingdom of heaven, to do marvellous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He hid done all, then the hour was come, not of destiny, but of will, not of obligation, but of power.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.5.1","start":5,"end":5,"heading":"His mother saith unto the servants, Whatsoever he saith unto you, do it.","excerpt":"CHRYS. Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to shew plainly, that He was not under subjection to the hour, For if He was, how could He have done this miracle before the hour appointed for it? In the next place, He wished to shew honour to His mother, and make it appear that He did not go counter to her eventually. He would not put her to shame in the presence of so many; especially as she had sent the servants to Him, that the petition might come from a number, and not from herself only; His mother saith unto the servants. Whatsoever He saith unto you, do it. BEDE; As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.6.1","start":6,"end":6,"heading":"And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.","excerpt":"And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriae are vessels to hold water: hy dor being the Greek for water. ALCUIN. Vessels to hold water were there, after the manner of the purifying of Jews. Among other traditions of the Pharisees, they observed frequent washings. CHRYS. Palestine being a dry country, with few fountains or wells, they used to fill waterpots with Water, to prevent the necessity of going to the river, if they were unclean, and to have materials for washing at hand. To prevent any unbeliever from suspecting that a very thin wine was made by the dregs having been left in the vessels, and water poured in upon them, He says expressly, According to the manner of the purifying of the Jews: which shews that those vessels were never used to hold wine.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 22, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html#iv.xxiv-p25","status":"detected","href":"/jhn/2/#v6-chrysostom","ref":"John 2:6–7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.6-10.1","start":6,"end":10,"heading":"And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.","excerpt":"AUG. But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened unto them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before. BEDE; At the time of our Lord's appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees. AUG. Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He shewed us that the Old Testament was from Himself, for it was by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first, reckoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 9, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html#iii.x-p11","status":"detected","href":"/jhn/2/#v7-augustine","ref":"John 2:7–9"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 9, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.x.html#iii.x-p12","status":"detected","href":"/jhn/2/#v6-augustine","ref":"John 2:6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.7-8.1","start":7,"end":8,"heading":"Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.","excerpt":"CHRYS. But why did He not work the miracle before they had filled the waterpots, which would have been much more wonderful; inasmuch as it is one thing to change the quality of some existing substance, another to make it that substance out of nothing? The latter miracle would be the more wonderful, but the former would be the more easy of belief. And this principle often acts as a check, to moderate the greatness of our Lord's miracles: He wishes to make them more credible, therefore He makes them less marvellous; a refutation this of the perverse doctrine of some, that He was a different Being from the Maker of the world. For we see He performs most of His miracles upon subject-matter already existing, whereas were He contrary to the Creator of the world, He would not use a material thus alien, to demonstrate His own power. He did not draw out the water Himself which Pie made wine, but ordered the servants to do so. This was for the sake of having witnesses of the miracle; And He saith, unto them. Draw out now, and hear unto the governor of the feast. ALCUIN. The Triclinium is a circle of three couches, dine signifying couch: the ancients used to recline upon couches. And the Architriclinus is the one at the head of the Triclinium, i. e. the chief of the guests. Some say that among the Jews, Pie was a priest, and attended the marriage in order to instruct in the duties of the married state.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.9.1","start":9,"end":9,"heading":"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,","excerpt":"CHRYS. Or thus; It might be said that the guests were drunken, and could not, in the confusion of their senses, tell whether it were water or wine. But this objection could not be brought against the attendants, who must have been sober, being occupied wholly in performing the duties of their service gracefully and in order. Our Lord therefore bid the attendants bear unto the governor of the feast; who again would of course be perfectly sober. He did not say, Give to the guests to drink. HILARY; Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. Wlien the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavour of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 22, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html#iv.xxiv-p31","status":"detected","href":"/jhn/2/#v8-chrysostom","ref":"John 2:8–10"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.10.1","start":10,"end":10,"heading":"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.","excerpt":"CHRYS. Our Lord wished the power of His miracles to be seen gradually; and therefore He did not reveal what He had done Himself, nor did the ruler of the feast call upon the servants to do so; (for no credit would have been given to such testimony concerning a mere man, as our Lord was supposed to be,) but He called the bridegroom, who was best able to see what was done. Christ moreover did not only make wine, but the best wine. And (the ruler of the feast) 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. The effects of the miracles of Christ are more beautiful and better than the productions of nature. So then that the water was made wine, the servants could testify; that it was made good wine, the ruler of the feast and the bridegroom. It is probable that the bridegroom made some answer; but the Evangelist omits it, only mentioning what it was necessary for us to know, viz. the water being made wine.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.11.1","start":11,"end":11,"heading":"This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.","excerpt":"... He adds, This beginning of miracles did Jesus in Can a of Galilee. It was very necessary to work miracles just then, when His devoted disciples were all collected, and present at the place, attending to what was going on. ID. Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a phantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.11.2","start":11,"end":11,"heading":"This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.","excerpt":"AUG. This miracle of our Lord's, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory. ALCUIN. He was the King of glory, and changed the elements because He was their Lord. CHRYS. He manifests His glory, as far as related to His own act; and if at the time many knew it not, yet was it afterwards to be heard and known of all. And His disciples believed on Him. It was probable that these would believe more readily, and give more attention to what went on. AUG. If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ's disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 8, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ix.html#iii.ix-p3","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.12.1","start":12,"end":12,"heading":"After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.","excerpt":"CHRYS. Our Lord being about shortly to go up to Jerusalem, proceeded to Capernaum, that He might not take His mother and brethren every where about with Him: After this he went down to Capernaum, He, and His mother, and His brethren, and His disciples, and they continued there not many days. AUG. The Lord our God is He, high, that He might create us; low, that He might create us anew; walking among men, suffering what was human, hiding what was divine. So He hath a mother, hath brethren, hath disciples: whence He hath a mother, thence hath He brethren. Scripture frequently gives the name of brethren, not to those only who are born of the same womb, or the same father, but to those of the same generation, cousins by the father's or mother's side. Those who are unacquainted with this way of speaking, ask, Whence hath our Lord brothers? Did Mary bring forth again? That could not be: with her commenced the dignity of the virgin state. Abraham was uncle of Lot, and Jacob was nephew to Laban the Syrian. Yet Abraham and Lot are called brethren; and likewise Jacob and Laban.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html#iv.xxv-p20","status":"detected","href":"/jhn/2/#v12-chrysostom","ref":"John 2:12"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p9","status":"detected","href":"/jhn/2/#v12-augustine","ref":"John 2:12"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.12.2","start":12,"end":12,"heading":"After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.","excerpt":"ALCUIN. Our Lord's brethren are the relations of Mary and Joseph, not the sons of Mary and Joseph. For not only the Blessed Virgin, but Joseph also, the witness of her chastity, abstained from all conjugal intercourse. AUG. And His disciples; it is uncertain whether Peter and Andrew and the sons of Zebedee, were of their number or not at this time. For Matthew first relates that our Lord came and dwelt at Capernaum, and afterwards that He called those disciples from their boats, as they were fishing. Is Matthew perhaps supplying what he had omitted? For without any mention that it was at a subsequent time, he says, Jesus walking by the sea of Galilee saw two brethren. Or is it better to suppose that these were other disciples? For the writings of the Evangelists and Apostles, call not the twelve only, but all who believing in God were prepared for the kingdom of heaven by our Lord's teaching, disciples. How is it too that our Lord's journey to Galilee is placed here before John the Baptist's imprisonment, when Matthew says, Now when Jesus had heard that John was cast into prison,, he departed into Galilee: and Mark the same? Luke too, though he says nothing of John's imprisonment, yet places Christ's visit to Galilee after His temptation and baptism, as the two former do. We should understand then that the three Evangelists are not opposed to John, but pass over our Lord's first coming into Galilee after his baptism; at which time it was that He converted the water into wine.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.12-13.1","start":12,"end":13,"heading":"After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.","excerpt":"CHRYS. He did not perform any miracle at Capernaum, the inhabitants of which city were in a very corrupt state, and not well disposed to Him; He went there however, and stayed some time out of respect to His mother. BEDE; He did not stay many days there, on account of the Passover, which was approaching: And the Jews' passover was at hand. ORIGEN; But what need of saying, of the Jews, when no other nation had the rite of the Passover? Perhaps because there are two sorts of Passover, one human, which is celebrated in a way very different from the design of Scripture; another the true and Divine, which is kept in spirit and in truth. To distinguish it then from the Divine, it is said, of the Jews.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html#iv.xxv-p20","status":"detected","href":"/jhn/2/#v12-chrysostom","ref":"John 2:12"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.13.1","start":13,"end":13,"heading":"And the Jews' passover was at hand, and Jesus went up to Jerusalem.","excerpt":"ALCUIN. And He went up to Jerusalem. The Gospels mention two journeys of our Lord to Jerusalem, one in the first year of His preaching, before John was sent to prison, which is the journey now spoken of; the other in the year of His Passion. Our Lord has set us here an example of careful obedience to the Divine commands. For if the Son of God fulfilled the injunctions of His own law, by keeping the festivals, like the rest, with what holy zeal should we servants prepare for and celebrate them?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.14.1","start":14,"end":14,"heading":"And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:","excerpt":"BEDE; Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting. AUG. Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves. BEDE; Those however, who came from a distance, being unable to bring with them the animals required for sacrifice, brought the money instead. For their convenience the Scribes and Pharisees ordered animals to be sold in the temple, in order that, when the people had bought and offered them afterwards, they might sell them again, and thus make great profits. And changers of money sitting; changers of money sat at the table to supply change to buyers and sellers. But our Lord disapproving of any worldly business in His house, especially one of so questionable a kind, drove out all engaged in it.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p16","status":"detected","href":"/jhn/2/#v13-augustine","ref":"John 2:13–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.14-16.1","start":14,"end":16,"heading":"And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:","excerpt":"AUG. Or, those who sell in the Church, are those who seek their own, not the things of Jesus Christ. They who will not be bought, think they may sell earthly things. Thus Simon wished to buy the Spirit, that he might sell Him: for he was one of those who sell doves. (The Holy Spirit appeared in the form of a dove.) The dove however is not sold, but is given of free grace; for it is called grace. BEDE; They then are the sellers of doves, who, after receiving the free grace of the Holy Spirit, do not dispense it freely, as they are commanded, but at a price: who confer the laying on of hands, by which the Holy Spirit is received, if not for money, at least for the sake of getting favour with the people, who bestow Holy Orders not according to merit, but favour. AUG. By the oxen may be understood the Apostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these very Scriptures deceive the people, from whom they seek honour, sell the oxen; and they sell the sheep too, i. e. the people themselves; and to whom do they sell them, but to the devil? For that which is cut off from the one Church, who taketh away, except the roaring lion, who goeth about every where, and seeketh whom he may devour? BEDE; Or, the sheep are works of purity and piety, and they sell the sheep, who do works of piety to gaiuin the praise of men. They exchange money in the temple, who, in the Church, openly devote themselves to secular business. And besides those who seek for money, or praise, or honour from Holy Orders, those too make the Lord's house a house of merchandize, who do not employ the rank, or spiritual grace, which they have received in the Church at the Lord's hands, with singleness of mind, but with an eye to human recompense.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p22","status":"detected","href":"/jhn/2/#v14-augustine","ref":"John 2:14–16"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.15.1","start":15,"end":15,"heading":"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;","excerpt":"AUG. He who was to be scourged by them, was first of all the scourger; And when He had made a scourge of small cords, He drove them all out of the temple. THEOPHYL. Nor did He cast out only those who bought and sold, but their goods also: The sheep, and the oxen, and, poured out the changers' money, and overthrew the tables, i. e. of the money changers, which were coffers of pence. ORIGEN; Should it appear something out of the order of things, that the Son of God should make a scourge of small cords, to drive them out of the temple? We have one answer in which some take refuge, viz. the divine power of Jesus, Who, when He pleased, could extinguish the wrath of His enemies however innumerable, and quiet the tumult of their minds: The Lord bringeth the counsel of the heathen to nought. This act indeed exhibits no less power, than His more positive miracles; nay rather, more than the miracle by which water was converted into wine: in that there the subject-matter was inanimate, here, the minds of so many thousands of men are overcome. AUG. It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.15.2","start":15,"end":15,"heading":"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;","excerpt":"AUG. Our Lord intended a meaning to be seen in His making a scourge of small cords, and then scourging those who were carrying on the merchandize in the temple. Every one by his sins twists for himself a cord, in that he goes on adding sin to sin. So then when men suffer for their iniquities, let them be sure that it is the Lord making a scourge of small cords,' and admonishing them to change their lives: which if they fail to do, they will hear at the last, Bind him hand and foot. BEDE; With a scourge then made of small cords, He cast them out of the temple; for from the part and lot of the saints are cast out all, who, thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to shew that the life and the doctrine of such were alike reprobate. And He overthrew the change heaps of the money-changers and their tables, as a sign that, at the final condemnation of the wicked, He will take away the form even of those things which they loved. The sale of doves He ordered to be removed out of the temple, because the grace of the Spirit, being freely received, should be freely given.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.16.1","start":16,"end":16,"heading":"And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.","excerpt":"BEDE; The Evangelist sets before us both natures of Christ: the human in that His mother accompanied Him to Capernaum; the divine, in that He said, Make not My Fathers house an house of merchandize. CHRYS. Lo, He speaks of God as His Father, and they are not angry, for they think He means it in a common sense. But afterwards when He spoke more openly, and shewed that He meant equality, they were enraged. In Matthew's account too, on driving them out, He says, Ye have made it (My Father's house] a den of thieves. This was just before His Passion, and therefore He uses severer language. But the former being at the beginning of His miracles, His answer is milder and more indulgent. AUG. So that temple was still a figure only, and our Lord cast out of it all who came to it as a market. And what did they sell? Things that were necessary for the sacrifice of that time. What if He had found men drunken? If the house of God ought not to be a house of merchandize, ought it to be a house of drunkenness?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p16","status":"detected","href":"/jhn/2/#v13-augustine","ref":"John 2:13–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.17.1","start":17,"end":17,"heading":"And his disciples remembered that it was written, The zeal of thine house hath eaten me up.","excerpt":"CHRYS. But why did Christ use such violence? He was about to heal on the Sabbath day, and to do many things which appeared to them transgressions of the Law. That He might not appear therefore to be acting contrary to God, He did this at His own peril; and thus gave them to understand, that He who exposed Himself to such peril to defend the decency of the house, did not despise the Lord of that house. For the same reason, to shew His agreement with God, He said not, the Holy house, but, My Father's house. It follows, And His disciples remembered what was written; The zeal of thine house hath eaten me up. BEDE; His disciples seeing this most fervent zeal in Him, remembered that it was from zeal for His Father's house that our Saviour drove the ungodly from the temple. ALCUIN. Zeal, taken in a good sense, is a certain fervour of the Spirit, by which the mind, all human fears forgotten, is stirred up to the defence of the truth. AUG. He then is eaten up with zeal for God's house, who desires to correct all that he sees wrong there; and, if he cannot correct, endures and mourns. In thine house thou busiest thyself to prevent matters going wrong; in the house of God, where salvation is offered, oughtest thou to be indifferent? Hast thou a friend? admonish him gently; a wife? coerce her severely; a maid-servant? even compel her with stripes. Do what thou art able, according to thy station.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p35","status":"detected","href":"/jhn/2/#v17-augustine","ref":"John 2:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.18.1","start":18,"end":18,"heading":"Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?","excerpt":"THEOPHYL. The Jews seeing Jesus thus acting with power, and having heard Him say, Make not My Father's house an house of merchandize, ask of Him a sign; Then answered the Jews and said unto Him, What sign shewest TJiou unto us, seeing that Thou doest these things? CHRYS. But were signs necessary for His putting a stop to evil practices? Was not the having such zeal for the house of God, the greatest sign of His virtue? They did not however remember the prophecy, but asked for a sign; at once irritated at the loss of their base gains, and wishing to prevent Him from going further. For this dilemma, they thought, would oblige Him either to work miracles, or give up His present course. But He refuses to give them the sign, as He did on a like occasion, when He answers, An evil and adulterous generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas the prophet; only the answer is more open there than here. He however who even anticipated men's wishes, and gave signs when He was not asked, would not have rejected here a positive request, had He not seen a crafty design in it. As it was, Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.19.1","start":19,"end":19,"heading":"Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.","excerpt":"BEDE; For inasmuch as they sought a sign from our Lord of His right to eject the customary merchandize from the temple, He replied, that that temple signified the temple of His Body, in which was no spot of sin; as if He said, As by My power I purify your inanimate temple from your merchandize and wickedness; so the temple of My Body, of which that is the figure, destroyed by your hands, on the third day I will raise again. THEOPHYL. He does not however provoke them to commit murder, by saying, Destroy; but only shews that their intentions were not hidden from Him. Let the Arians observe how our Lord, as the destroyer of death, says, / will raise it up; that is to say, by My own power. AUG. The Father also raised Him up again; to Whom He says, Raise Thou me up, and I shall reward them. But what did the Father do without the Word? As then the Father raised Him up, so did the Son also: even as He saith below, / and My Father are one. CHRYS. But why does He give them the sign of His resurrection? Because this was the greatest proof that He was not a mere man; shewing, as it did, that He could triumph over death, and in a moment overthrow its long tyranny.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.19.2","start":19,"end":19,"heading":"Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.","excerpt":"ORIGEN. Both those, i- e. both the Body of Jesus and the temple, seem to me to be a type of the Church, which with lively stones is built up into a spiritual house, into an holy priesthood; according to St. Paul, Ye are the body of Christ, and members in particular. And though the structure of stones seem to be broken up, and all the bones of Christ scattered by adversities and tribulations, yet shall the temple be restored, and raised up again in three days, and stablishedin the new heaven and the new earth. For as that sensible body of Christ was crucified and buried, and afterward rose again; so the whole body of Christ's saints was crucified with Christ, (each glorying in that cross, by which He Himself too was crucified to the world,) and, after being buried with Christ, hath also risen with Him, walking in newness of life. Yet have we not risen yet in the power of the blessed resurrection, which is still going on, and is yet to be completed. Whence it is not said, On the third day / will build it up, but, in three days; for the erection is being in process throughout the whole of the three days.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.20.1","start":20,"end":20,"heading":"Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?","excerpt":"THEOPHYL. The Jews, supposing that He spoke of the material temple, scoffed: Then said the Jews, Forty and six years was this temple in building, and wilt Tliou rear it up in three days? ALCUIN. Note, that they allude here not to the first temple under Solomon, which was finished in seven years, but to the one rebuilt under Zorobabel. This was forty-six years building, in consequence of the hindrance raised by the enemies of the work. ORIGEN. Or some will reckon perhaps the forty and six years from the time that David consulted Nathan the Prophet on the building of the temple. David from that time was busy in collecting materials. But perhaps the number forty may with reference to the four corners of the temple allude to the four elements of the world, and the number six, to the creation of man on the sixth day.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.20-21.1","start":20,"end":21,"heading":"Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?","excerpt":"AUG. Or thus, if you take the four Greek words, anatole, the east; dysis, the west; arctos, the north; and mesembria, the south; the first letters of these words make Adam. And our Lord says that He will gather together His saints from the four winds, when He comes to judgment. Now these letters of the word Adam, make up, according to Greek figuring, the number of the years during which the temple was building. For in Adam we have alpha, one; delta, four; alpha again, one; and mi, forty; making up together forty-six. The temple then signifies the body derived from Adam; which body our Lord did not take in its sinful state, but renewed it, in that after the Jews had destroyed it, He raised it again the third day. The Jews however, being carnal, understood carnally; He spoke spiritually. He tells us, by the Evangelist, what temple He means; But He spake of the temple of His Body.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 10, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xi.html#iii.xi-p42","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.21.1","start":21,"end":21,"heading":"But he spake of the temple of his body.","excerpt":"THEOPHYL. From this Apollinarius draws an heretical inference: and attempts to shew that Christ's flesh was inanimate, because the temple was inanimate. In this way you will prove the flesh of Christ to be wood and stone, because the temple is composed of these materials. Now if you refuse to allow what is said, Now is My soul troubled; and, I have power to lay it (My life) down, to be said of the rational soul, still how will you interpret. Into Thy hands, O Lord, I commend My spirit? you cannot understand this of an irrational soul: or again, the passage, Thou shall not leave My soul in hell. ORIGEN. Our Lord's Body is called the temple, because as the temple contained the glory of God dwelling therein, so the Body of Christ, which represents the Church, contains the Only-Begotten, Who is the image and glory of God.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.22.1","start":22,"end":22,"heading":"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.","excerpt":"CHRYS. Two things there were in the mean time very far removed from the comprehension of the disciples: one, the resurrection of our Lord's Body: the other, and the greater mystery, that it was God who dwelt in that Body: as our Lord declares by saying, Destroy this temple, and in three days I will raise it up. And thus it follows, When therefore He had 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. ALCUIN. For before the resurrection they did not understand the Scriptures, because they had not yet received the Holy Ghost, Who was not yet given, because Jesus was not yet glorified. But on the day of the resurrection our Lord appeared and opened their meaning to His disciples; that they might understand what was said of Him in the Law and the Prophets. And then they believed the prediction of the Prophets that Christ would rise the third day, and the word which Jesus had spoken to them: Destroy this temple, &c. ORIGEN. But (in the mystical interpretation) we shall attain to the full measure of faith, at the great resurrection of the whole body of Jesus, i. e. His Church; inasmuch as the faith which is from sight, is very different from that which seeth as through a glass darkly.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 23, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxv.html#iv.xxv-p51","status":"detected","href":"/jhn/2/#v21-chrysostom","ref":"John 2:21–22"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.23.1","start":23,"end":23,"heading":"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.","excerpt":"BEDE. The Evangelist has related above what our Lord did on his way to Jerusalem; now He relates how others were affected towards Him at Jerusalem; 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. ORIGEN. But how was it that many believed on Him from seeing His miracles? for he seems to have performed no supernatural works at Jerusalem, except we suppose Scripture to have passed them over. May not however the act of His making a scourge of small cords, and driving all out of the temple, be reckoned a miracle? CHRYS. Those had been wiser disciples, however, who were brought to Christ not by His miracles, but by His doctrine. For it is the duller sort who are attracted by miracles; the more rational are convinced by prophecy, or doctrine. And therefore it follows, But Jesus did not commit Himself unto them.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 24","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.24.1","start":24,"end":24,"heading":"But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man.","excerpt":"AUG. What meaneth this, Many believed in His Name — but Jesus did not commit Himself unto them? Was it that they did not believe in Him, but only pretended that they did? In that case the Evangelist would not have said, Many believed in His Name. Wonderful this, and strange, that men should trust Christ, and Christ trusts not Himself to men; especially considering that He was the Son of God, and suffered voluntarily, or else need not have suffered at all. Yet such are all catechumens. If we say to a catechumen, Believest thou in Christ? he answers, I do believe, and crosses himself. If we ask him, Dost thou eat the flesh of the Son of man? he knows not what we say, for Jesus has not committed Himself to him. ORIGEN. Or, it was those who believed in His Name, not on Him, to whom Jesus would not commit Himself. They believe on Him, who follow the narrow way which leadeth unto life; they believe in His Name, who only believe the miracles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 11","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.2.24-25.1","start":24,"end":25,"heading":"But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man.","excerpt":"CHRYS. Or it means that He did not place confidence in them, as perfect disciples, and did not, as if they were brethren of confirmed faith, commit to them all His doctrines, for He did not attend to their outward words, but entered into their hearts, and well knew how short-lived was their zeal. Because He knew all men, and needed not that any should testify of man, for He knew what was in man. To know what is in man's heart, is in the power of God alone, who fashioned the heart. He does not want witnesses, to inform Him of that mind, which was of His own fashioning. AUG. The Maker knew better what was in His own work, than the work knew what was in itself. Peter knew not what was in himself when he said, I will go with Thee unto death; but our Lord's answer shewed that He knew what was in man; Before the cock crow, thou shalt thrice deny Me. BEDE. An admonition to us not to be confident of ourselves, but ever anxious and mistrustful; knowing that what escapes our own knowledge, cannot escape the eternal Judge.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 24, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxvi.html#iv.xxvi-p13","status":"detected","href":"/jhn/2/#v24-chrysostom","ref":"John 2:24–25"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 11, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xii.html#iii.xii-p4","status":"detected","href":"/jhn/2/#v23-augustine","ref":"John 2:23–25"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.2.1.1","start":1,"end":1,"heading":"There was a marriage in Cana of Galilee","excerpt":"1. There was a marriage in Cana of Galilee. As this narrative contains the first miracle which Christ performed, it would be proper for us, were it on this ground alone, to consider the narrative attentively; though — as we shall afterwards see — there are other reasons which recommend it to our notice. But while we proceed, the various advantages arising from it will be more clearly seen. The Evangelist first mentions Cana of Galilee, not that which was situated towards Zare-phath (1 Kings 17:9; Obadiah 20; Luke 4:26) or Sarepta, between Tyre and Sidon, and was called the greater in comparison of this latter Cana, which is placed by some in the tribe of Zebulun, and by others in the tribe of Asher. For Jerome too assures us that, even in his time, there existed a small town which bore that name. There is reason to believe that it was near the city of Nazareth, since the mother of Christ came there to attend the marriage. From the fourth chapter of this book it will be seen that it was not more than one day’s journey distant from Capernaum. That it lay not far from the city of Bethsaida may also be inferred from the circumstance, that three days after Christ had been in those territories, the marriage was celebrated — the Evangelist tells us — in Cana of Galilee. There may have been also a third Cana, not far from Jerusalem, and yet out of Galilee; but I leave this undetermined, because I am unacquainted with it.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[{"at":488,"text":"1 Kings 17:9","label":"1 Kings 17:9","href":"/1ki/17/#v9","status":"detected"},{"at":502,"text":"Obadiah 20","label":"Obadiah 1:20","href":"/oba/1/#v20","status":"detected"},{"at":514,"text":"Luke 4:26","label":"Luke 4:26","href":"/luk/4/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.1-3.1","start":1,"end":3,"heading":"And the mother of Jesus was there","excerpt":"And the mother of Jesus was there. It was probably one of Christ’s near relations who married a wife; for Jesus is mentioned as having accompanied his mother. From the fact that the disciples also are invited, we may infer how plain and frugal was his way of living; for he lived in common with them. It may be thought strange, however, that a man who has no great wealth or abundance (as will be made evident from the scarcity of the wine) invites four or five other persons, on Christ’s account. But the poor are readier and more frank in their invitations; because they are not, like the rich, afraid of being disgraced, if they do not treat their guests with great costliness and splendor; for the poor adhere more zealously to the ancient custom of having an extended acquaintance.\n\nAgain, it may be supposed to show a want of courtesy, that the bridegroom allows his guests, in the middle of the entertainment, to be in want of wine; for it looks like a man of little thoughtfulness not to have a sufficiency of wine for his guests. I reply, nothing is here related which does not frequently happen, especially when people are not accustomed to the daily use of wine. Besides, the context shows, that it was towards the conclusion of the banquet that the wine fell short, when, according to custom, it might be supposed that they had already drunk enough; for the master of the feast thus speaks, Other men place worse wine before those who have drunk enough, but thou hast kept the best till now. Besides, I have no doubt that all this was regulated by the Providence of God, that there might be room for the miracle.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.3.1","start":3,"end":3,"heading":"The mother of Jesus saith to him","excerpt":"3. The mother of Jesus saith to him. It may be doubted if she expected or asked any thing from her Son, since he had not yet performed any miracle; and it is possible that, without expecting any remedy of this sort, she advised him to give some pious exhortations which would have the effect of preventing the guests from feeling uneasiness, and at the same time of relieving the shame of the bridegroom. I consider her words to be expressive of (συμπαθεία) earnest compassion; for the holy woman, perceiving that those who had been invited were likely to consider themselves as having been treated with disrespect, and to murmur against the bridegroom, and that the entertainment might in that way be disturbed, wished that some means of soothing them could be adopted. Chrysostom throws out a suspicion that she was moved by the feelings of a woman to seek I know not what favor for herself and her Son; but this conjecture is not supported by any argument.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.4.1","start":4,"end":4,"heading":"Woman, what have I to do with thee?","excerpt":"4. Woman, what have I to do with thee? Why does Christ repel her so rashly? I reply, though she was not moved by ambition, nor by any carnal affection, still she did wrong in going beyond her proper bounds. Her anxiety about the inconvenience endured by others, and her desire to have it in some way mitigated, proceeded from humanity, and ought to be regarded as a virtue; but still, by putting herself forward, she might obscure the glory of Christ. Though it ought also to be observed, that what Christ spoke was not so much for her sake as for the sake of others. Her modesty and piety were too great, to need so severe a chastisement. Besides, she did not knowingly and willingly offend; but Christ only meets the danger, that no improper use may be made of what his mother had said, as if it were in obedience to her command that he afterwards performed the miracle.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.4.2","start":4,"end":4,"heading":"","excerpt":"It is a remarkable passage certainly; for why does he absolutely refuse to his mother what he freely granted afterwards, on so many occasions, to all sorts of persons? Again, why is he not satisfied with a bare refusal? and why does he reduce her to the ordinary rank of women, and not even deign to call her mother? This saying of Christ openly and manifestly warns men to beware lest, by too superstitiously elevating the honor of the name of mother in the Virgin Mary, they transfer to her what belongs exclusively to God. Christ, therefore, addresses his mother in this manner, in order to lay down a perpetual and general instruction to all ages, that his divine glory must not be obscured by excessive honor paid to his mother.\n\nHow necessary this warning became, in consequence of the gross and disgraceful superstitions which followed afterwards, is too well known. For Mary has been constituted the Queen of Heaven, the Hope, the Life, and the Salvation of the world; and, in short, their fury and madness proceeded so far that they stripped Christ of his spoils, and left him almost naked. And when we condemn those horrid blasphemies against the Son of God, the Papists call us malignant and envious; and — what is worse — they maliciously slander us as deadly foes to the honor of the holy Virgin. As if she had not all the honor that is due to her, unless she were made a Goddess; or as if it were treating her with respect, to adorn her with blasphemous titles, and to substitute her in the room of Christ. The Papists, therefore, offer a grievous insult to Mary when, in order to disfigure her by false praises, they take from God what belongs to Him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.4.3","start":4,"end":4,"heading":"My hour is not yet come","excerpt":"My hour is not yet come. He means that he has not hitherto delayed through carelessness or indolence, but at the same time he states indirectly that he will attend to the matter, when the proper time for it shall arrive. As he reproves his mother for unseasonable haste, so, on the other hand, he gives reason to expect a miracle. The holy Virgin acknowledges both, for she abstains from addressing him any farther; and when she advises the servants to do whatever he commands, she shows that she expects something now. But the instruction conveyed here is still more extensive that whenever the Lord holds us in suspense, and delays his aid, he is not therefore asleep, but, on the contrary, regulates all His works in such a manner that he does nothing but at the proper time. Those who have applied this passage to prove that the time of events is appointed by Fate, are too ridiculous to require a single word to be said for refuting them. The hour of Christ sometimes denotes the hour which had been appointed to him by the Father; and by his time he will afterwards designate what he found to be convenient and suitable for executing the commands of his Father; but in this place he claims the right to take and choose the time for working and for displaying his Divine power.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.5.1","start":5,"end":5,"heading":"His mother saith to the servants","excerpt":"5. His mother saith to the servants. Here the holy Virgin gives an instance of true obedience which she owed to her Son, when the question related, not to the relative duties of mankind, but to his divine power. She modestly acquiesces, therefore, in Christ’s reply; and in like manner exhorts others to comply with his injunctions. I acknowledge, indeed, that what the Virgin now said related to the present occurrence, and amounted to a declaration that, in this instance, she had no authority, and that Christ would do, according to his own pleasure, whatever he thought right. But if you attend closely to her design, the statement which she made is still more extensive; for she first disclaims and lays aside the power which she might seem to have improperly usurped; and next, she ascribes the whole authority to Christ, when she bids them do whatever he shall command. We are taught generally by these words, that if we desire any thing from Christ, we will not obtain our wishes, unless we depend on him alone, look to him, and, in short, do whatever he commands On the other hand, he does not send us to his mother, but rather invites us to himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.6.1","start":6,"end":6,"heading":"And there were there six water-pots of stone","excerpt":"6. And there were there six water-pots of stone. According to the computation of Budaeus, we infer that these water-pots were very large; for as the metreta (μετρητὴς) contains twenty congii, each contained, at least, a Sextier of this country. Christ supplied them, therefore, with a great abundance of wine, as much as would be sufficient for a banquet to a hundred and fifty men. Besides, both the number and the size of the water-pots serve to prove the truth of the miracle. If there had been only two or three jars, many might have suspected that they had been brought from some other place. If in one vessel only the water had been changed into wine, the certainty of the miracle would not have been so obvious, or so well ascertained. It is not, therefore, without a good reason that the Evangelist mentions the number of the water-pots, and states how much they contained.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.6.2","start":6,"end":6,"heading":"","excerpt":"It arose from superstition that vessels so numerous and so large were placed there. They had the ceremony of washing, indeed, prescribed to them by the Law of God; but as the world is prone to excess in outward matters, the Jews, not satisfied with the simplicity which God had enjoined, amused themselves with continual washings; and as superstition is ambitious, they undoubtedly served the purpose of display, as we see at the present day in Popery, that every thing which is said to belong to the worship of God is arranged for pure display. There was, then, a twofold error: that without the command of God, they engaged in a superfluous ceremony of their own invention; and next, that, under the pretense of religion, ambition reigned amidst that display. Some Popish scoundrels have manifested an amazing degree of wickedness, when they had the effrontery to say that they had among their relics those water-pots with which Christ performed this miracle in Cana, and exhibited some of them, which, first, are of small size, and, next, are unequal in size. And in the present day, when the light of the Gospel shines so clearly around us, they are not ashamed to practice those tricks, which certainly is not to deceive by enchantments, but daringly to mock men as if they were blind; and the world, which does not perceive such gross mockery, is evidently bewitched by Satan.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.7.1","start":7,"end":7,"heading":"Fill the water-pots with water","excerpt":"7. Fill the water-pots with water. The servants might be apt to look upon this injunction as absurd; for they had already more than enough of water. But in this way the Lord often acts towards us, that his power may be more illustriously displayed by an unexpected result; though this circumstance is added to magnify the miracle; for when the servants drew wine out of vessels which had been filled with water, no suspicion can remain.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.8-10.1","start":8,"end":10,"heading":"And carry to the master of the feast","excerpt":"8. And carry to the master of the feast. For the same reason as before, Christ wished that the flavor of the wine should be tried by the master of the feast, before it had been tasted by himself, or by any other of the guests; and the readiness with which the servants obey him in all things shows us the great reverence and respect in which he was held by them. The Evangelist gives the name of the master of the feast to him who had the charge of preparing the banquet and arranging the tables; not that the banquet was costly and magnificent, but because the honorable appellations borrowed from the luxury and splendor of the rich are applied even to the marriages of the poor. But it is wonderful that a large quantity of wine, and of the very best wine, is supplied by Christ, who is a teacher of sobriety. I reply, when God daily gives us a large supply of wine, it is our own fault if his kindness is an excitement to luxury; but, on the other hand, it is an undoubted trial of our sobriety, if we are sparing and moderate in the midst of abundance; as Paul boasts that he had learned to know both how to be full and to be hungry, (Philippians 4:12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.11.1","start":11,"end":11,"heading":"This beginning of miracles","excerpt":"11. This beginning of miracles. The meaning is, that this was the first of Christ’s miracles; for when the angels announced to the shepherds that he was born in Bethlehem, (Luke 2:8,) when the star appeared to the Magi, (Matthew 2:2,) when the Holy Spirit descended on him in the shape of a dove, (Matthew 3:16; Mark 1:10; John 1:32,) though these were miracles, yet, strictly speaking, they were not performed by him; but the Evangelist now speaks of the miracles of which he was himself the Author. For it is a frivolous and absurd interpretation which some give, that this is reckoned the first among the miracles which Christ performed in Cana of Galilee; as if a place, in which we do not read that he ever was more than twice, had been selected by him for a display of his power. It was rather the design of the Evangelist to mark the order of time which Christ followed in the exercise of his power. For until he was thirty years of age, he kept himself concealed at home, like one who held no public office. Having been consecrated, at his baptism, to the discharge of his office, he then began to appear in public, and to show by clear proofs for what purpose he was sent by the Father. We need not wonder, therefore, if he delayed till this time the first proof of his Divinity. It is a high honor given to marriage, that Christ not only deigned to be present at a nuptial banquet, but honored it with his first miracle. There are some ancient Canons which forbid the clergy to attend a marriage. The reason of the prohibition was, that by being the spectators of the wickedness which was usually practiced on such occasions, they might in some measure be regarded as approving of it. But it would have been far better to carry to such places so much gravity as to restrain the licentiousness in which unprincipled and abandoned men indulge, when they are withdrawn from the eyes of others. Let us, on the contrary, take Christ’s example for our rule; and let us not suppose that any thing else than what we read that he did can be profitable to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[{"at":173,"text":"Luke 2:8","label":"Luke 2:8","href":"/luk/2/#v8","status":"detected"},{"at":221,"text":"Matthew 2:2","label":"Matthew 2:2","href":"/mat/2/#v2","status":"detected"},{"at":298,"text":"Matthew 3:16","label":"Matthew 3:16","href":"/mat/3/#v16","status":"detected"},{"at":312,"text":"Mark 1:10","label":"Mark 1:10","href":"/mrk/1/#v10","status":"detected"},{"at":323,"text":"John 1:32","label":"John 1:32","href":"/jhn/1/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.11.2","start":11,"end":11,"heading":"And manifested his glory","excerpt":"And manifested his glory; that is, because he then gave a striking and illustrious proof, by which it was ascertained that he was the Son of God; for all the miracles which he exhibited to the world were so many demonstrations of his divine power. The proper time for displaying his glory was now come, when he wished to make himself known agreeably to the command of his Father. Hence, also, we learn the end of miracles; for this expression amounts to a declaration that Christ, in order to manifest his glory, performed this miracle. What, then, ought we to think of those miracles which obscure the glory of Christ?\n\nAnd his disciples believed on him. If they were disciples, they must already have possessed some faith; but as they had hitherto followed him with a faith which was not distinct and firm, they began at that time to devote themselves to him, so as to acknowledge him to be the Messiah, such as he had already been announced to them. The forbearance of Christ is great in reckoning as disciples those whose faith is so small. And indeed this doctrine extends generally to us all; for the faith which is now full grown had at first its infancy, nor is it so perfect in any as not to make it necessary that all to a man should make progress in believing. Thus, they who now believed may be said to begin to believe, so far as they daily make progress towards the end of their faith. Let those who have obtained the first-fruits of faith labor always to make progress. These words point out likewise the advantage of miracles; namely, that they ought to be viewed as intended for the confirmation and progress of faith. Whoever twists them to any other purpose corrupts and debases the whole use of them; as we see that Papists boast of their pretended miracles for no other purpose than to bury faith, and to turn away the minds of men from Christ to the creatures.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.12.1","start":12,"end":12,"heading":"He went down to Capernaum","excerpt":"12. He went down to Capernaum. The Evangelist passes to an additional narrative; for having resolved to collect a few things worthy of remembrance which the other three had left out, he states the time when the occurrence which he is about to relate took place; for the other three also relate what we here read that Christ did, but the diversity of the time shows that it was a similar event, but not the same. On two occasions, then, did Christ cleanse the temple from base and profane merchandise; once, when he was beginning to discharge his commission, and another time, (Matthew 21:12; Mark 11:15; Luke 19:45,) when he was about to leave the world and go to the Father, (John 16:28.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[{"at":577,"text":"Matthew 21:12","label":"Matthew 21:12","href":"/mat/21/#v12","status":"detected"},{"at":592,"text":"Mark 11:15","label":"Mark 11:15","href":"/mrk/11/#v15","status":"detected"},{"at":604,"text":"Luke 19:45","label":"Luke 19:45","href":"/luk/19/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.13.1","start":13,"end":13,"heading":"And the passover of the Jews was at hand; therefore Jesus went up to Jerusalem","excerpt":"13. And the passover of the Jews was at hand; therefore Jesus went up to Jerusalem. The Greek words καὶ ἀνέβη, may be literally rendered, and he went up; but the Evangelist has used the copulative and instead of therefore; for he means that Christ went up at that time, in order to celebrate the passover at Jerusalem. There were two reasons why he did so; for since the Son of God became subject to the Law on our account, he intended, by observing with exactness all the precepts of the Law, to present in his own person a pattern of entire subjection and obedience. Again, as he could do more good, when there was a multitude of people, he almost always availed himself of such an occasion. Whenever, therefore, we shall afterwards find it said that Christ came to Jerusalem at the feast, let the reader observe that he did so, first, that along with others he might observe the exercises of religion which God had appointed, and, next, that he might publish his doctrine amidst a larger concourse of people.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.14.1","start":14,"end":14,"heading":"","excerpt":"To obtain a general view of the passage, it will be necessary briefly to examine the details in their order. That oxen, and sheep, and doves, were exposed to sale in the temple, and that money-changers were sitting there, was not without a plausible excuse. For they might allege that the merchandise transacted there was not irreligious, but, on the contrary, related to the sacred worship of God, that every person might obtain, without difficulty, what he might offer to the Lord; and, certainly, it was exceedingly convenient for godly persons to find oblations of any sort laid ready to their hand, and in this way to be freed from the trouble of running about in various directions to obtain them. We are apt to wonder, therefore, why Christ was so highly displeased with it. But there are two reasons which deserve our attention. First, as the Priests abused this merchandise for their own gain and avarice, such a mockery of God could not be endured. Secondly, whatever excuse men may plead, as soon as they depart, however slightly, from the command of God, they deserve reproof and need correction. And this is the chief reason why Christ undertook to purify the temple; for he distinctly states that the temple of God is not a place of merchandise","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.15.1","start":15,"end":15,"heading":"","excerpt":"But it may be asked, Why did he not rather begin with doctrine? For it seems to be a disorderly and improper method to apply the hand for correcting faults, before the remedy of doctrine has been applied. But Christ had a different object in view: for the time being now at hand when he would publicly discharge the office assigned to him by the Father, he wished in some way to take possession of the temple, and to give a proof of his divine authority. And that all might be attentive to his doctrine, it was necessary that something new and strange should be done to awaken their sluggish and drowsy minds. Now, the temple was a sanctuary of heavenly doctrine and of true religion. Since he wished to restore purity of doctrine, it was of great importance that he should prove himself to be the Lord of the temple. Besides, there was no other way in which he could bring back sacrifices and the other exercises of religion to their spiritual design than by removing the abuse of them. What he did at that time was, therefore, a sort of preface to that reformation which the Father had sent him to accomplish. In a word, it was proper that the Jews should be aroused by this example to expect from Christ something that was unusual and out of the ordinary course; and it was also necessary to remind them that the worship of God had been corrupted and perverted, that they might not object to the reformation of those abuses","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.16.1","start":16,"end":16,"heading":"Make not my Father’s house a house of merchandise","excerpt":"16. Make not my Father’s house a house of merchandise. At the second time that he drove the traders out of the Temple, the Evangelists relate that he used sharper and more severe language; for he said, that they had made the Temple of God a den of robbers, (Matthew 21:13;) and this was proper to be done, when a milder chastisement was of no avail. At present, he merely warns them not to profane the Temple of God by applying it to improper uses. The Temple was called the house of God; because it was the will of God that there He should be peculiarly invoked; because there He displayed his power; because, finally, he had set it apart to spiritual and holy services.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[{"at":258,"text":"Matthew 21:13","label":"Matthew 21:13","href":"/mat/21/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.16.2","start":16,"end":16,"heading":"My Father’s house","excerpt":"My Father’s house. Christ declares himself to be the Son of God, in order to show that he has a right and authority to cleanse the Temple. As Christ here assigns a reason for what he did, if we wish to derive any advantage from it, we must attend chiefly to this sentence. Why, then, does he drive the buyers and sellers out of the Temple? It is that he may bring back to its original purity the worship of God, which had been corrupted by the wickedness of men, and in this way may restore and maintain the holiness of the Temple. Now that temple, we know, was erected, that it might be a shadow of those things the lively image of which is to be found in Christ. Thai; it might continue to be devoted to God, it was necessary that it should be applied exclusively to spiritual purposes. For this reason he pronounces it to be unlawful that it should be converted into a market-place; for he founds his statement on the command of God, which we ought always to observe. Whatever deceptions Satan may employ, let us know that any departure — however small — from the command of God is wicked. It was a plausible and imposing disguise, that; the worship of God was aided and promoted, when the sacrifices which were to be offered by believers were laid ready to their hand; but as God had appropriated his Temple to different purposes, Christ disregards the objections that might be offered against the order which God had appointed.\n\nThe same arguments do not apply, in the present day, to our buildings for public worship; but what is said about the ancient Temple applies properly and strictly to the Church, for it is the heavenly sanctuary of God on earth. We ought always, therefore, to keep before our eyes the majesty of God, which dwells in the Church, that it may not be defiled by any pollutions; and the only way in which its holiness can remain unimpaired is, that nothing shall be admitted into it that is at variance with the word of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.17.1","start":17,"end":17,"heading":"And his disciples remembered","excerpt":"17. And his disciples remembered. It is to no purpose that some people tease themselves with the inquiry how the disciples remembered a passage of Scripture, with the meaning of which they were hitherto unacquainted. For we must not understand that this passage of Scripture came to their remembrance at that time; but afterwards, when, having been taught by God, they considered with themselves what was the meaning of this action of Christ, by the direction of the Holy Spirit this passage of Scripture occurred to them. And, indeed, it does not always happen that the reason of God’s works is immediately perceived by us, but afterwards, in process of time, He makes known to us his purpose. And this is a bridle exceedingly well adapted to restrain our presumption, that we may not murmur against God, if at any time our judgment does not entirely approve of what he does. We are at the same time reminded, that when God holds us as it were in suspense, it is our duty to wait for the time of more abundant knowledge, and to restrain the excessive haste which is natural to us; for the reason why God delays the full manifestation of his works is, that he may keep us humble.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.17.2","start":17,"end":17,"heading":"The zeal of thine house hath eaten me up","excerpt":"The zeal of thine house hath eaten me up. The meaning is, that the disciples at length came to know, that the zeal for the house of God, with which Christ burned, excited him to drive out of it those profanations. By a figure of speech, in which a part is taken for the whole, David employs the name of the temple to denote the whole worship of God; for the entire verse runs thus:\n\nthe zeal of thy house hath eaten me up, and the reproaches of them who reproached thee have fallen on me, (Psalm 69:9.)\n\nThe second clause corresponds to the first, or rather it is nothing else than a repetition explaining what had been said. The amount of both clauses is, that David’s anxiety about maintaining the worship of God was so intense, that he cheerfully laid down his head to receive all the reproaches which wicked men threw against God; and that he burned with such zeal, that this single feeling swallowed up every other. He tells us that he himself had such feelings; but there can be no doubt that he described in his own person what strictly belonged to the Messiah.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.ii.html","locus":null,"cites":[{"at":490,"text":"Psalm 69:9","label":"Psalms 69:9","href":"/psa/69/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.18.1","start":18,"end":18,"heading":"What sign showest thou to us?","excerpt":"18. What sign showest thou to us? When in so large an assembly no man laid hands on Christ, and none of the dealers in cattle or of the money-changers repelled him by violence, we may conclude that they were all stunned and struck with astonishment by the hand of God. And, therefore, if they had not been utterly blinded, this would have been a sufficiently evident miracle, that one man against a great multitude, an unarmed man against strong men, all unknown man against great rulers, attempted so great an achievement. For since they were far stronger, why did they not oppose him, but because their hands were loosened and — as it were — broken?\n\nYet they have some ground for putting the question; for it does not belong to every man to change suddenly, if any thing is faulty or displeases him in the temple of God. All are, indeed, at liberty to condemn corruptions; but if a private man put forth his hand to remove them, he will be accused of rashness. As the custom of selling in the temple had been generally received, Christ attempted what was new and uncommon; and therefore they properly call on him to prove that he was sent by God; for they found their argument on this principle, that in public administration it is not lawful to make any change without an undoubted calling and command of God. But they erred on another point, by refusing to admit the calling of Christ, unless he had performed a miracle; for it was not an invariable rule that the Prophets and other ministers of God should perform miracles; and God did not limit himself to this necessity. They do wrong, therefore, in laying down a law to God by demanding a sign. When the Evangelist says that the Jews asked him, he unquestionably means by that term the multitude who were standing there, and, as it were, the whole body of the Church; as if he had said, that it was not the speech of one or two persons, but of the people.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.19.1","start":19,"end":19,"heading":"Destroy this temple","excerpt":"19. Destroy this temple. This is an allegorical mode of expression; and Christ intentionally spoke with that degree of obscurity, because he reckoned them unworthy of a direct reply; as he elsewhere declares that he speaks to them in parables, because they are unable to comprehend the mysteries of the heavenly kingdom, (Matthew 13:13.) But first he refuses to them the sign which they demanded, either because it would have been of no advantage, or because he knew that it was not the proper time. Some compliances he occasionally made even with their unreasonable requests, and there must have been a strong reason why he now refused. Yet that they may not seize on this as a pretense for excusing themselves, he declares that his power will be approved and confirmed by a sign of no ordinary value; for no greater approbation of the divine power in Christ could be desired than his resurrection from the dead. But he conveys this information figuratively, because he does not reckon them worthy of an explicit promise. In short, he treats unbelievers as they deserve, and at the same time protects himself against all contempt. It was not yet made evident, indeed, that they were obstinate, but Christ knew well what was the state of their feelings.\n\nBut it may be asked, since he performed so many miracles, and of various kinds, why does he now mention but one? I answer, he said nothing about all the other miracles, First, because his resurrection alone was sufficient to shut their mouth: Secondly, he was unwilling to expose the power of God to their ridicule; for even respecting the glory of his resurrection he spoke allegorically: Thirdly, I say that he produced what was appropriate to the case in hand; for, by these words, he shows that all authority over the Temple belongs to him, since his power is so great in building the true Temple of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[{"at":322,"text":"Matthew 13:13","label":"Matthew 13:13","href":"/mat/13/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.19.2","start":19,"end":19,"heading":"I will raise it up again","excerpt":"I will raise it up again. Here Christ claims for himself the glory of his resurrection, though, in many passages of Scripture, it is declared to be the work of God the Father. But these two statements perfectly agree with each other; for, in order to give us exalted conceptions of the power of God, Scripture expressly ascribes to the Father that he raised up his Son from the dead; but here, Christ in a special manner asserts his own Divinity. And Paul reconciles both.\n\nIf the Spirit of Him, that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you, (Romans 8:11.)\n\nWhile he makes the Spirit the Author of the resurrection, he calls Him indiscriminately sometimes the Spirit of Christ, and sometimes the Spirit of the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[{"at":659,"text":"Romans 8:11","label":"Romans 8:11","href":"/rom/8/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.19-21.1","start":19,"end":21,"heading":"This temple","excerpt":"This temple. Though he uses the word temple in accommodation to the present occurrence, yet the body of Christ is justly and appropriately called a temple. The body of each of us is called a tabernacle, (2 Corinthians 5:4; 2 Peter 1:13,) because the soul dwells in it; but the body of Christ was the abode of his Divinity. For we know that the Son of God clothed himself with our nature in such a manner that the eternal majesty of God dwelt in the flesh which he assumed, as in his sanctuary.\n\nThe argument of Nestorius, who abused this passage to prove that it is not one and the same Christ who is God and man, may be easily refuted. He reasoned thus: the Son of God dwelt in the flesh, as in a temple; therefore the natures are distinct, so that the same person was not God and man. But this argument might be applied to men; for it will follow that it is not one man whose soul dwells in the body as in a tabernacle; and, therefore, it is folly to torture this form of expression for the purpose of taking away the unity of Person in Christ. It ought to be observed, that our bodies also are called temples of God, (1 Corinthians 3:16, and 1 Corinthians 6:19; 2 Corinthians 6:16) but it is in a different sense, namely, because God dwells in us by the power and grace of his Spirit; but in Christ the fullness of the Godhead dwells bodily, so that he is truly God manifested in flesh, (1 Timothy 3:16.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[{"at":204,"text":"2 Corinthians 5:4","label":"2 Corinthians 5:4","href":"/2co/5/#v4","status":"detected"},{"at":223,"text":"2 Peter 1:13","label":"2 Peter 1:13","href":"/2pe/1/#v13","status":"detected"},{"at":1121,"text":"1 Corinthians 3:16","label":"1 Corinthians 3:16","href":"/1co/3/#v16","status":"detected"},{"at":1145,"text":"1 Corinthians 6:19","label":"1 Corinthians 6:19","href":"/1co/6/#v19","status":"detected"},{"at":1165,"text":"2 Corinthians 6:16","label":"2 Corinthians 6:16","href":"/2co/6/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.20.1","start":20,"end":20,"heading":"Forty and six years","excerpt":"20. Forty and six years. The computation of Daniel agrees with this passage, (Daniel 9:25;) for he reckons seven weeks, which make Forty-nine years; but, before the last of these weeks had ended, the temple was finished. The time described in the history of Ezra is much shorter; but, though it has some appearance of contradiction, it is not at all at variance with the words of the Prophet. For, when the sanctuary had been reared, before the building of the temple was completed, they began to offer sacrifices. The work was afterwards stopped for a long time through the indolence of the people, as plainly appears from the complaints of the Prophet Haggai 1:4; for he severely reproves the Jews for being too earnestly engaged in building their private dwellings, while they left the Temple of God in an unfinished state.\n\nBut why does he mention that temple which had been destroyed by Herod about forty years before that time? For the temple which they had at that time, though it had been built with great magnificence and at a vast expense, had been completed by Herod, contrary to the expectation of men, as is related by Josephus, (Ant. Book 15. chapter 11.) I think it probable that this new building of the temple was reckoned as if the ancient temple had always remained in its original condition, that it might be regarded with greater veneration; and that they spoke in the usual and ordinary manner, that their fathers, with the greatest difficulty, had scarcely built the temple in Forty-six, years","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[{"at":78,"text":"Daniel 9:25","label":"Daniel 9:25","href":"/dan/9/#v25","status":"detected"},{"at":654,"text":"Haggai 1:4","label":"Haggai 1:4","href":"/hag/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.22.1","start":22,"end":22,"heading":"When therefore he was risen from the dead","excerpt":"When therefore he was risen from the dead. This recollection was similar to the former, which the Evangelist lately mentioned, (verse 17.) The Evangelist did not understand Christ when he said this; but the doctrine, which appeared to have been useless, and to have vanished into air, afterwards produced fruit in its own time. Although, therefore, many of the actions and sayings of our Lord are obscure for a time, we must not give them up in despair, or despise that which we do not all at once understand. We ought to observe the connection of the words, that they believed the Scripture, and the word which Jesus had spoken; for the Evangelist means that, by comparing the Scripture with the word of Christ, they were aided in making progress in faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.23.1","start":23,"end":23,"heading":"Many believed","excerpt":"23. Many believed. The Evangelist appropriately connects this narrative with the former. Christ had not given such a sign as the Jews demanded; and now, when he produced no good effect on them by many miracles — except that they entertained a cold faith, which was only the shadow of faith — this event sufficiently proves that they did not deserve that he should comply with their wishes. It was, indeed, some fruit of the signs, that many believed in Christ, and in his name, so as to profess that they wished to follow his doctrine; for name is here put for authority. This appearance of faith, which hitherto was fruitless, might ultimately be changed into true faith, and might be a useful preparation for celebrating the name of Christ among others; and yet what we have said is true, that they were far from having proper feelings, so as to profit by the works of God, as they ought to have done.\n\nYet this was not a pretended faith by which they wished to gain reputation among men; for they were convinced that Christ was some great Prophet, and perhaps they even ascribed to him the honor of being the Messiah, of whom there was at that time a strong and general expectation. But as they did not understand the peculiar office of the Messiah, their faith was absurd, because it was exclusively directed to the world and earthly things. It was also a cold belief, and unaccompanied by the true feelings of the heart. For hypocrites assent to the Gospel, not that they may devote themselves in obedience to Christ, nor that with sincere piety they may follow Christ when he calls them, but because they do not venture to reject entirely the truth which they have known, and especially when they can find no reason for opposing it. For as they do not voluntarily, or of their own accord, make war with God, so when they perceive that his doctrine is opposed to their flesh and to their perverse desires, they are immediately offended, or at least withdraw from the faith which they had already embraced.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.24.1","start":24,"end":24,"heading":"But Christ did not rely on them","excerpt":"24. But Christ did not rely on them. Those who explain the meaning to be, that Christ was on his guard against them, because he knew that they were not upright and faithful, do not appear to me to express sufficiently well the meaning of the Evangelist. Still less do I agree with what Augustine says about recent converts. The Evangelist rather means, in my opinion, that Christ did not reckon them to be genuine disciples, but despised them as volatile and unsteady. It is a passage which ought to be carefully observed, that not all who profess to be Christ’s followers are such in his estimation. But we ought also to add the reason which immediately follows:\n\nBecause he knew them all. Nothing is more dangerous than hypocrisy, for this reason among others, that it is an exceedingly common fault. There is scarcely any man who is not pleased with himself; and while we deceive ourselves by empty flatteries, we imagine that God is blind like ourselves. But here we are reminded how widely his judgment differs from ours; for he sees clearly those things which we cannot perceive, because they are concealed by some disguise; and he estimates according to their hidden source, that is, according to the most secret feeling of the heart, those things which dazzle our eyes by false luster. This is what Solomon says, that\n\nGod weighs in his balance the hearts of men, while they flatter themselves in their ways, (Proverbs 21:2.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.2.25.1","start":25,"end":25,"heading":"For he knew what was in man","excerpt":"25. For he knew what was in man. As it might be doubted whence Christ obtained this knowledge, the Evangelist anticipates this question, and replies that Christ perceived every thing in men that is concealed from our view, so that he could on his own authority make a distinction among men. Christ, therefore, who knows the hearts, had no need of any one to inform him what sort of men they were. He knew them to have such a disposition and such feelings, that he justly regarded them as persons who did not belong to him.\n\nThe question put by some — whether we too are authorized by the example of Christ to hold those persons as suspected who have not given us proof of their sincerity — has nothing to do with the present passage. There is a wide difference between him and us; for Christ knew the very roots of the trees, but, except from the fruits which appear outwardly, we cannot discover what is the nature of any one tree. Besides, as Paul tells us, that charity is not suspicious, (1 Corinthians 13:5,) we have no right to entertain unfavorable suspicions about men who are unknown to us. But, that we may not always be deceived by hypocrites, and that the Church may not be too much exposed to their wicked impostures, it belongs to Christ to impart to us the Spirit of discretion.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.viii.iv.html","locus":null,"cites":[{"at":993,"text":"1 Corinthians 13:5","label":"1 Corinthians 13:5","href":"/1co/13/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.2.1.1","start":1,"end":1,"heading":"The time","excerpt":"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.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":381,"text":"Josh. xix. 28","label":"Joshua 19:28","href":"/jos/19/#v28","status":"detected"},{"at":463,"text":"Gen. xlix. 20","label":"Genesis 49:20","href":"/gen/49/#v20","status":"detected"},{"at":650,"text":"ch. v. 41","label":"John 5:41","href":"/jhn/5/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.1-2.1","start":1,"end":2,"heading":"The occasion itself was a marriage","excerpt":"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.\n\n4. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":927,"text":"Gen. xxix. 22","label":"Genesis 29:22","href":"/gen/29/#v22","status":"detected"},{"at":942,"text":"Judg. xiv. 10","label":"Judges 14:10","href":"/jdg/14/#v10","status":"detected"},{"at":1522,"text":"Matt. xi. 18, 19","label":"Matthew 11:18–19","href":"/mat/11/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.2.1","start":2,"end":2,"heading":"There was a marriage, and Jesus was called","excerpt":"(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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":305,"text":"1 Cor. vii. 39","label":"1 Corinthians 7:39","href":"/1co/7/#v39","status":"detected"},{"at":657,"text":"ch. 1","label":"John 1:35–51","href":"/jhn/1/#v35","status":"detected"},{"at":971,"text":"ch. xii. 26","label":"John 12:26","href":"/jhn/12/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.3.1","start":3,"end":3,"heading":"They wanted wine","excerpt":"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.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":21,"text":"v. 3","label":"John 2:3","href":"/jhn/2/#v3","status":"detected"},{"at":793,"text":"v. 3-5","label":"John 2:3–5","href":"/jhn/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.3.2","start":3,"end":3,"heading":"She acquaints him with the difficulty they were in","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":57,"text":"v. 3","label":"John 2:3","href":"/jhn/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.4.1","start":4,"end":4,"heading":"The rebuke itself: Woman, what have I to do with thee?","excerpt":"(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,\n\n[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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":546,"text":"Judges xi. 12","label":"Judges 11:12","href":"/jdg/11/#v12","status":"detected"},{"at":561,"text":"2 Sam. xvi. 10","label":"2 Samuel 16:10","href":"/2sa/16/#v10","status":"detected"},{"at":577,"text":"Ezra iv. 3","label":"Ezra 4:3","href":"/ezr/4/#v3","status":"detected"},{"at":589,"text":"Matt. viii. 29","label":"Matthew 8:29","href":"/mat/8/#v29","status":"detected"},{"at":768,"text":"Luke ii. 51","label":"Luke 2:51","href":"/luk/2/#v51","status":"detected"},{"at":879,"text":"Deut. xxxiii. 9","label":"Deuteronomy 33:9","href":"/deu/33/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.4.2","start":4,"end":4,"heading":"A standing testimony against that idolatry","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.4.3","start":4,"end":4,"heading":"The reason of this rebuke: Mine hour is not yet come","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":375,"text":"v. 11","label":"John 2:11","href":"/jhn/2/#v11","status":"detected"},{"at":898,"text":"v. 3","label":"John 2:3","href":"/jhn/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.5.1","start":5,"end":5,"heading":"She bade the servants observe his orders","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":161,"text":"v. 5","label":"John 2:5","href":"/jhn/2/#v5","status":"detected"},{"at":357,"text":"Ps. cxli. 5","label":"Psalms 141:5","href":"/psa/141/#v5","status":"detected"},{"at":1062,"text":"Rom. iv. 18","label":"Romans 4:18","href":"/rom/4/#v18","status":"detected"},{"at":1329,"text":"Ps. lxii. 5","label":"Psalms 62:5","href":"/psa/62/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.6.1","start":6,"end":6,"heading":"It was done in water-pots","excerpt":"[2.] The circumstances of it magnified it and freed it from all suspicion of cheat or collusion; for,\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":137,"text":"v. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"},{"at":418,"text":"Mark vii. 3","label":"Mark 7:3","href":"/mrk/7/#v3","status":"detected"},{"at":934,"text":"Judg. ix. 13","label":"Judges 9:13","href":"/jdg/9/#v13","status":"detected"},{"at":1572,"text":"2 Kings iv. 7","label":"2 Kings 4:7","href":"/2ki/4/#v7","status":"detected"},{"at":1806,"text":"ch. vi. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.7-8.1","start":7,"end":8,"heading":"The water-pots were filled up to the brim","excerpt":"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.\n\nThirdly, The miracle was wrought suddenly, and in such a manner as greatly magnified it.\n\na. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":86,"text":"v. 7","label":"John 2:7","href":"/jhn/2/#v7","status":"detected"},{"at":566,"text":"v. 8","label":"John 2:8","href":"/jhn/2/#v8","status":"detected"},{"at":749,"text":"2 Kings v. 11","label":"2 Kings 5:11","href":"/2ki/5/#v11","status":"detected"},{"at":1055,"text":"ch. xi. 42","label":"John 11:42","href":"/jhn/11/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.8.1","start":8,"end":8,"heading":"Our Lord Jesus directed the servants","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":607,"text":"Ps. xxxi. 19","label":"Psalms 31:19","href":"/psa/31/#v19","status":"detected"},{"at":1023,"text":"Matt. xxiii. 6","label":"Matthew 23:6","href":"/mat/23/#v6","status":"detected"},{"at":1054,"text":"Luke xiv. 7","label":"Luke 14:7","href":"/luk/14/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.9.1","start":9,"end":9,"heading":"The miracle itself was turning water into wine","excerpt":"(4.) Christ did at length miraculously supply them; for he is often better than his word, but never worse.\n\n[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. civ. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":497,"text":"Ps. civ. 14, 15","label":"Psalms 104:14–15","href":"/psa/104/#v14","status":"detected"},{"at":784,"text":"Exod. iv. 9","label":"Exodus 4:9","href":"/exo/4/#v9","status":"detected"},{"at":797,"text":"vii. 20","label":"Exodus 7:20","href":"/exo/7/#v20","status":"detected"},{"at":1284,"text":"Gen. xlix. 11","label":"Genesis 49:11","href":"/gen/49/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.9-10.1","start":9,"end":10,"heading":"The wine which was thus miraculously provided was of the best","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":236,"text":"v. 9, 10.","label":"John 2:9–10","href":"/jhn/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.10.1","start":10,"end":10,"heading":"Thou hast kept the good wine until now","excerpt":"... (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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":297,"text":"Hos. ii. 8","label":"Hosea 2:8","href":"/hos/2/#v8","status":"detected"},{"at":461,"text":"Neh. viii. 10","label":"Nehemiah 8:10","href":"/neh/8/#v10","status":"detected"},{"at":669,"text":"Luke xxi. 34","label":"Luke 21:34","href":"/luk/21/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.11.1","start":11,"end":11,"heading":"This was the beginning of miracles which Jesus did","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":38,"text":"v. 11","label":"John 2:11","href":"/jhn/2/#v11","status":"detected"},{"at":864,"text":"ch. i.","label":"John 1:35–51","href":"/jhn/1/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.12.1","start":12,"end":12,"heading":"The short visit Christ made to Capernaum","excerpt":"I. The short visit Christ made to Capernaum, v. 12. It was a large and populous city, about a day's journey from Cana; it is called his own city (Matt. ix. 1), because he made it his head-quarters in Galilee, and what little rest he had was there. It was a place of concourse, and therefore Christ chose it, that the fame of his doctrine and miracles might thence spread the further. Observe,\n\n1. The company that attended him thither: his mother, his brethren, and his disciples. Wherever Christ went, (1.) He would not go alone, but would take those with him who had put themselves under his guidance, that he might instruct them, and that they might attest his miracles. (2.) He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, ch. vi. 26. His mother, though he had lately given her to understand that in the works of his ministry he should pay no more respect to her than to any other person, yet followed him; not to intercede with him, but to learn of him. His brethren also and relations, who were at the marriage and were wrought upon by the miracle there, and his disciples, who attended him wherever he went. It should seem, people were more affected with Christ's miracles at first than they were afterwards, when custom made them seem less strange.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":45,"text":"v. 12","label":"John 2:12","href":"/jhn/2/#v12","status":"detected"},{"at":146,"text":"Matt. ix. 1","label":"Matthew 9:1","href":"/mat/9/#v1","status":"detected"},{"at":801,"text":"ch. vi. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.12.2","start":12,"end":12,"heading":"His continuance there","excerpt":"2. His continuance there, which was at this time not many days, designing now only to begin the acquaintance he would afterwards improve there. Christ was still upon the remove, would not confine his usefulness to one place, because many needed him. And he would teach his followers to look upon themselves but as sojourners in this world, and his ministers to follow their opportunities, and go where their work led them. We do not now find Christ in the synagogues, but he privately instructed his friends, and thus entered upon his work by degrees. It is good for young ministers to accustom themselves to pious and edifying discourse in private, that they may with the better preparation, and greater awe, approach their public work. He did not stay long at Capernaum, because the passover was at hand, and he must attend it at Jerusalem; for every thing is beautiful in its season. The less good must give way to the greater, and all the dwellings of Jacob must give place to the gates of Zion.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.13.1","start":13,"end":13,"heading":"The passover he kept at Jerusalem","excerpt":"II. The passover he kept at Jerusalem; it is the first after his baptism, and the evangelist takes notice of all the passovers he kept henceforward, which were four in all, the fourth that at which he suffered (three years after this), and half a year was now past since his baptism. Christ, being made under the law, observed the passover at Jerusalem; see Exod. xxiii. 17. Thus he taught us by his example a strict observance of divine institutions, and a diligent attendance on religious assemblies. He went up to Jerusalem when the passover was at hand, that he might be there with the first. It is called the Jews' passover, because it was peculiar to them (Christ is our Passover); now shortly God will no longer own it for his. Christ kept the passover at Jerusalem yearly, ever since he was twelve years old, in obedience to the law; but now that he has entered upon his public ministry we may expect something more from him than before; and two things we are here told he did there:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":358,"text":"Exod. xxiii. 17","label":"Exodus 23:17","href":"/exo/23/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.14.1","start":14,"end":14,"heading":"He purged the temple","excerpt":"1. He purged the temple, v. 14-17. Observe here,\n\n(1.) The first place we find him in at Jerusalem was the temple, and, it should seem, he did not make any public appearance till he came thither; for his presence and preaching there were that glory of the latter house which was to exceed the glory of the former, Hag. ii. 9. It was foretold (Mal. iii. 1): I will send my messenger, John Baptist; he never preached in the temple, but the Lord, whom ye seek, he shall suddenly come to his temple, suddenly after the appearing of John Baptist; so that this was the time, and the temple the place, when, and where, the Messiah was to be expected.\n\n(2.) The first work we find him at in the temple was the purging of it; for so it was foretold there (Mal. iii. 2, 3): He shall sit as a refiner and purify the sons of Levi. Now was come the time of reformation. Christ came to be the great reformer; and, according to the method of the reforming kings of Judah, he first purged out what was amiss (and that used to be passover-work too, as in Hezekiah's time, 2 Chron. xxx. 14, 15, and Josiah's, 2 Kings xxiii. 4, &c.), and then taught them to do well. First purge out the old leaven, and then keep the feast. Christ's design in coming into the world was to reform the world; and he expects that all who come to him should reform their hearts and lives, Gen. xxxv. 2. And this he has taught us by purging the temple. See here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":25,"text":"v. 14-17","label":"John 2:14–17","href":"/jhn/2/#v14","status":"detected"},{"at":314,"text":"Hag. ii. 9","label":"Haggai 2:9","href":"/hag/2/#v9","status":"detected"},{"at":343,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"},{"at":747,"text":"Mal. iii. 2, 3","label":"Malachi 3:2–3","href":"/mal/3/#v2","status":"detected"},{"at":1055,"text":"2 Chron. xxx. 14, 15","label":"2 Chronicles 30:14–15","href":"/2ch/30/#v14","status":"detected"},{"at":1091,"text":"2 Kings xxiii. 4","label":"2 Kings 23:4","href":"/2ki/23/#v4","status":"detected"},{"at":1349,"text":"Gen. xxxv. 2","label":"Genesis 35:2","href":"/gen/35/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.14.2","start":14,"end":14,"heading":"What were the corruptions that were to be purged out","excerpt":"[1.] What were the corruptions that were to be purged out. He found a market in one of the courts of the temple, that which was called the court of the Gentiles, within the mountain of that house. There, First, They sold oxen, and sheep, and doves, for sacrifice; we will suppose, not for common use, but for the convenience of those who came out of the country, and could not bring their sacrifices in kind along with them; see Deut. xiv. 24-26. This market perhaps had been kept by the pool of Bethesda (ch. v. 2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would be a considerable revenue to them. Great corruptions in the church owe their rise to the love of money, 1 Tim. vi. 5, 10. Secondly, They changed money, for the convenience of those that were to pay a half-shekel in specie every year, by way of poll, for the service of the tabernacle (Exod. xxx. 12), and no doubt they got by it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":429,"text":"Deut. xiv. 24-26","label":"Deuteronomy 14:24–26","href":"/deu/14/#v24","status":"detected"},{"at":506,"text":"ch. v. 2","label":"John 5:2","href":"/jhn/5/#v2","status":"detected"},{"at":838,"text":"1 Tim. vi. 5, 10","label":"1 Timothy 6:5","href":"/1ti/6/#v5","status":"detected"},{"at":838,"text":"1 Tim. vi. 5, 10","label":"1 Timothy 6:10","href":"/1ti/6/#v10","status":"detected"},{"at":1019,"text":"Exod. xxx. 12","label":"Exodus 30:12","href":"/exo/30/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.15.1","start":15,"end":15,"heading":"What course our Lord took to purge out those corruptions","excerpt":"[2.] What course our Lord took to purge out those corruptions. He had seen these in the temple formerly, when he was in a private station; but never went about to drive them out till now, when he had taken upon him the public character of a prophet. He did not complain to the chief priests, for he knew they countenanced those corruptions. But he himself,\n\nFirst, Drove out the sheep and oxen, and those that sold them, out of the temple. He never used force to drive any into the temple, but only to drive those out that profaned it. He did not seize the sheep and oxen for himself, did not distrain and impound them, though he found them damage faissant-actual trespassers upon his Father's ground; he only drove them out, and their owners with them. He made a scourge of small cords, which probably they had led their sheep and oxen with, and thrown them away upon the ground, whence Christ gathered them. Sinners prepare the scourges with which they themselves will be driven out from the temple of the Lord. He did not make a scourge to chastise the offenders (his punishments are of another nature), but only to drive out the cattle; he aimed no further than at reformation. See Rom. xiii. 3, 4; 2 Cor. x. 8.\n\nSecondly, He poured out the changers' money, to kerma—the small money—the Nummorum Famulus. In pouring out the money, he showed his contempt of it; he threw it to the ground, to the earth as it was. In overthrowing the tables, he showed his displeasure against those that make religion a matter of worldly gain. Money-changers in the temple are the scandal of it. Note, In reformation, it is good to make thorough work; he drove them all out; and not only threw out the money, but, in overturning the tables, threw out the trade too.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":1186,"text":"Rom. xiii. 3, 4","label":"Romans 13:3–4","href":"/rom/13/#v3","status":"detected"},{"at":1203,"text":"2 Cor. x. 8","label":"2 Corinthians 10:8","href":"/2co/10/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.16.1","start":16,"end":16,"heading":"Take these things hence","excerpt":"Thirdly, He said to them that sold doves (sacrifices for the poor), Take these things hence. The doves, though they took up less room, and were a less nuisance than the oxen and sheep, yet must not be allowed there. The sparrows and swallows were welcome, that were left to God's providence (Ps. lxxxiv. 3), but not the doves, that were appropriated to man's profit. God's temple must not be made a pigeon-house. But see Christ's prudence in his zeal. When he drove out the sheep and oxen, the owners might follow them; when he poured out the money, they might gather it up again; but, if he had turned the doves flying, perhaps they could not have been retrieved; therefore to them that sold doves he said, Take these things hence. Note, Discretion must always guide and govern our zeal, that we do nothing unbecoming ourselves, or mischievous to others.\n\nFourthly, He gave them a good reason for what he did: Make not my Father's house a house of merchandise. Reason for conviction should accompany force for correction.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":292,"text":"Ps. lxxxiv. 3","label":"Psalms 84:3","href":"/psa/84/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.16.2","start":16,"end":16,"heading":"Because it was his Father's house","excerpt":"b. Here is a reason why he was concerned to purge it, because it was his Father's house. And, (a.) Therefore he had authority to purge it, for he was faithful, as a Son over his own house. Heb. iii. 5, 6. In calling God his Father, he intimates that he was the Messiah, of whom it was said, He shall build a house for my name, and I will be his Father, 2 Sam. vii. 13, 14. (b.) Therefore he had a zeal for the purging of it: \"It is my Father's house, and therefore I cannot bear to see it profaned, and him dishonoured.\" Note, If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted. Christ's purging the temple thus may justly be reckoned among his wonderful works. Inter omnia signa quæ fecit Dominus, hoc mihi videtur esse mirabilius—Of all Christ's wonderful works this appears to me the most wonderful.—Hieron. Considering, [a.] That he did it without the assistance of any of his friends; probably it had been no hard matter to have raised the mob, who had a great veneration for the temple, against these profaners of it; but Christ never countenanced any thing that was tumultuous or disorderly. There was one to uphold, but his own arm did it. [b.] That he did it without the resistance of any of his enemies, either the market-people themselves, or the chief priests that gave them their licences, and had the posse templi—temple force, at their command. But the corruption was too plain to be justified; sinners' own consciences are reformers' best friends; yet that was not all, there was a divine power put forth herein, a power over the spirits of men; and in this non-resistance of theirs that scripture was fulfilled (Mal. iii. 2, 3), Who shall stand when he appeareth?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":189,"text":"Heb. iii. 5, 6","label":"Hebrews 3:5–6","href":"/heb/3/#v5","status":"detected"},{"at":353,"text":"2 Sam. vii. 13, 14","label":"2 Samuel 7:13–14","href":"/2sa/7/#v13","status":"detected"},{"at":1720,"text":"Mal. iii. 2, 3","label":"Malachi 3:2–3","href":"/mal/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.17.1","start":17,"end":17,"heading":"The remark which his disciples made upon it","excerpt":"Fifthly, Here is the remark which his disciples made upon it (v. 17): They remembered that it was written, The Zeal of thine house hath eaten me up. They were somewhat surprised at first to see him to whom they were directed as the Lamb of God in such a heat, and him whom they believed to be the King of Israel take so little state upon him as to do this himself; but one scripture came to their thoughts, which taught them to reconcile this action both with the meekness of the Lamb of God and with the majesty of the King of Israel; for David, speaking of the Messiah, takes notice of his zeal for God's house, as so great that it even ate him up, it made him forget himself, Ps. lxix. 9. Observe, 1. The disciples came to understand the meaning of what Christ did, by remembering the scriptures: They remembered now that it was written. Note, The word of God and the works of God do mutually explain and illustrate each other. Dark scriptures are expounded by their accomplishment in providence, and difficult providences are made easy by comparing them with the scriptures. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":62,"text":"v. 17","label":"John 2:17","href":"/jhn/2/#v17","status":"detected"},{"at":679,"text":"Ps. lxix. 9","label":"Psalms 69:9","href":"/psa/69/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.17.2","start":17,"end":17,"heading":"Jesus Christ was zealously affected to the house of God","excerpt":"... (1.) Jesus Christ was zealously affected to the house of God, his church: he loved it, and was always jealous for its honour and welfare. (2.) This zeal did even eat him up; it made him humble himself, and spend himself, and expose himself. My zeal has consumed me, Ps. cxix. 139. Zeal for the house of God forbids us to consult our own credit, ease, and safety, when they come in competition with our duty and Christ's service, and sometimes carries on our souls in our duty so far and so fast that our bodies cannot keep pace with them, and makes us as deaf as our Master was to those who suggested, Spare thyself. The grievances here redressed might seem but small, and such as should have been connived at; but such was Christ's zeal that he could not bear even those that sold and bought in the temple. Si ibi ebrios inveniret quid faceret Dominus! (saith St. Austin.) If he had found drunkards in the temple, how much more would he have been displeased!","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":270,"text":"Ps. cxix. 139","label":"Psalms 119:139","href":"/psa/119/#v139","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.18.1","start":18,"end":18,"heading":"Their demand of a sign","excerpt":"(1.) Their demand of a sign: Then answered the Jews, that is the multitude of the people, with their leaders. Being Jews, they should rather have stood by him, and assisted him to vindicate the honour of their temple; but, instead of this, they objected against it. Note, Those who apply themselves in good earnest to the work of reformation must expect to meet with opposition. When they could object nothing against the thing itself, they questioned his authority to do it: \"What sign showest thou unto us, to prove thyself authorized and commissioned to do these things?\" It was indeed a good work to purge the temple; but what had he to do to undertake it, who was in no office there? They looked upon it as an act of jurisdiction, and that he must prove himself a prophet, yea, more than a prophet. But was not the thing itself sign enough? His ability to drive so many from their posts, without opposition, was a proof of his authority; he that was armed with such a divine power was surely armed with a divine commission. What ailed these buyers and sellers, that they fled, that they were driven back? Surely it was at the presence of the Lord (Ps. cxiv. 5, 7), no less a presence.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":1153,"text":"Ps. cxiv. 5, 7","label":"Psalms 114:5","href":"/psa/114/#v5","status":"detected"},{"at":1153,"text":"Ps. cxiv. 5, 7","label":"Psalms 114:7","href":"/psa/114/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.19.1","start":19,"end":19,"heading":"Christ's answer to this demand","excerpt":"(2.) Christ's answer to this demand, v. 19. He did not immediately work a miracle to convince them, but gave them a sign in something to come, the truth of which must appear by the event, according to Deut. xviii. 21, 22.\n\nNow, [1.] The sign that he gives them is his own death and resurrection. He refers them to that which would be, First, His last sign. If they would not be convinced by what they saw and heard, let them wait. Secondly, The great sign to prove him to be the Messiah; for concerning him it was foretold that he should be bruised (Isa. liii. 5), cut off (Dan. ix. 26), and yet that he should not see corruption, Ps. xvi. 10. These things were fulfilled in the blessed Jesus, and therefore truly he was the Son of God, and had authority in the temple, his Father's house.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":37,"text":"v. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"},{"at":201,"text":"Deut. xviii. 21, 22","label":"Deuteronomy 18:21–22","href":"/deu/18/#v21","status":"detected"},{"at":550,"text":"Isa. liii. 5","label":"Isaiah 53:5","href":"/isa/53/#v5","status":"detected"},{"at":574,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"},{"at":631,"text":"Ps. xvi. 10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.19.2","start":19,"end":19,"heading":"He foretels his death and resurrection","excerpt":"[2.] He foretels his death and resurrection, not in plain terms, as he often did to his disciples, but in figurative expressions; as afterwards, when he gave this for a sign, he called it the sign of the prophet Jonas, so here, Destroy this temple, and in three days I will raise it up. Thus he spoke in parables to those who were willingly ignorant, that they might not perceive, Matt. xiii. 13, 14. Those that will not see shall not see. Nay, this figurative speech used here proved such a stumbling-block to them that it was produced in evidence against him at his trial to prove him a blasphemer. Matt. xxvi. 60, 61. Had they humbly asked him the meaning of what he said, he would have told them, and it had been a savour of life unto life to them, but they were resolved to cavil, and it proved a savour of death unto death. They that would not be convinced were hardened, and the manner of expressing this prediction occasioned the accomplishment of the prediction itself. First, He foretels his death by the Jews' malice, in these words, Destroy you this temple; that is, \"You will destroy it, I know you will. I will permit you to destroy it.\" Note, Christ, even at the beginning of his ministry, had a clear foresight of all his sufferings at the end of it, and yet went on cheerfully in it. It is good, at setting out, to expect the worst. Secondly, He foretels his resurrection by his own power: In three days I will raise it up. There were others that were raised, but Christ raised himself, resumed his own life.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":381,"text":"Matt. xiii. 13, 14","label":"Matthew 13:13–14","href":"/mat/13/#v13","status":"detected"},{"at":601,"text":"Matt. xxvi. 60, 61","label":"Matthew 26:60–61","href":"/mat/26/#v60","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.19.3","start":19,"end":19,"heading":"He chose to express this by destroying and re-edifying the temple","excerpt":"[3.] He chose to express this by destroying and re-edifying the temple, First, Because he was now to justify himself in purging the temple, which they had profaned; as if he had said, \"You that defile one temple will destroy another; and I will prove my authority to purge what you have defiled by raising what you will destroy.\" The profaning of the temple is the destroying of it, and its reformation its resurrection. Secondly, Because the death of Christ was indeed the destruction of the Jewish temple, the procuring cause of it; and his resurrection was the raising up of another temple, the gospel church, Zech. vi. 12. The ruins of their place and nation (ch. xi. 48) were the riches of the world. See Amos ix. 11; Acts xv. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":613,"text":"Zech. vi. 12","label":"Zechariah 6:12","href":"/zec/6/#v12","status":"detected"},{"at":664,"text":"ch. xi. 48","label":"John 11:48","href":"/jhn/11/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.20.1","start":20,"end":20,"heading":"Their cavil at this answer","excerpt":"(3.) Their cavil at this answer: \"Forty and six years was this temple in building, v. 20. Temple work was always slow work, and canst thou make such quick work of it?\" Now here, [1.] They show some knowledge; they could tell how long the temple was in building. Dr. Lightfoot computes that it was just forty-six years from the founding of Zerubbabel's temple, in the second year of Cyrus, to the complete settlement of the temple service, in the 32nd year of Artaxerxes; and the same from Herod's beginning to build this temple, in the 18th year of his reign, to this very time, when the Jews said that this as just forty-six years: okodomethe—hath this temple been built. [2.] They show more ignorance, First, Of the meaning of Christ's words. Note, Men often run into gross mistakes by understanding that literally which the scripture speaks figuratively. What abundance of mischief has been done by interpreting, This is my body, after a corporal and carnal manner! Secondly, Of the almighty power of Christ, as if he could do no more than another man. Had they known that this was he who built all things in six days they would not have made it such an absurdity that he should build a temple in three days.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":83,"text":"v. 20.","label":"John 2:20","href":"/jhn/2/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.21.1","start":21,"end":21,"heading":"He spoke of the temple of his body","excerpt":"(4.) A vindication of Christ's answer from their cavil. The difficulty is soon solved by explaining the terms: He spoke of the temple of his body, v. 21. Though Christ had discovered a great respect for the temple, in purging it, yet he will have us know that the holiness of it, which he was so jealous for, was but typical, and leads us to the consideration of another temple of which that was but a shadow, the substance being Christ, Heb. ix. 9; Col. ii. 17. Some think that when he said, Destroy this temple, he pointed to his own body, or laid his hand upon it; however, it is certain that he spoke of the temple of his body. Note, The body of Christ is the true temple, of which that at Jerusalem was a type. [1.] Like the temple, it was built by immediate divine direction: \"A body hast thou prepared me,\" 1 Chron. xxviii. 19. [2.] Like the temple, it was a holy house; it is called that holy thing. [3.] It was, like the temple, the habitation of God's glory; there the eternal Word dwelt, the true shechinah. He is Emmanuel—God with us. [4.] The temple was the place and medium of intercourse between God and Israel: there God revealed himself to them; there they presented themselves and their services to him. Thus by Christ God speaks to us, and we speak to him. Worshippers looked towards that house, 1 Kings viii. 30, 35. So we must worship God with an eye to Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":147,"text":"v. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"},{"at":438,"text":"Heb. ix. 9","label":"Hebrews 9:9","href":"/heb/9/#v9","status":"detected"},{"at":450,"text":"Col. ii. 17","label":"Colossians 2:17","href":"/col/2/#v17","status":"detected"},{"at":814,"text":"1 Chron. xxviii. 19","label":"1 Chronicles 28:19","href":"/1ch/28/#v19","status":"detected"},{"at":1315,"text":"1 Kings viii. 30, 35","label":"1 Kings 8:30","href":"/1ki/8/#v30","status":"detected"},{"at":1315,"text":"1 Kings viii. 30, 35","label":"1 Kings 8:35","href":"/1ki/8/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.22.1","start":22,"end":22,"heading":"A reflection which the disciples made upon this","excerpt":"(5.) A reflection which the disciples made upon this, long after, inserted here, to illustrate the story (v. 22): When he was risen from the dead, some years after, his disciples remembered that he had said this. We found them, v. 17, remembering what had been written before of him, and here we find them remembering what they had heard from him. Note, The memories of Christ's disciples should be like the treasure of the good house-holder, furnished with things both new and old, Matt. xiii. 52. Now observe,\n\n[1.] When they remembered that saying: When he was risen from the dead. It seems, they did not at this time fully understand Christ's meaning, for they were as yet but babes in knowledge; but they laid up the saying in their hearts, and afterwards it became both intelligible and useful. Note, It is good to hear for the time to come, Isa. xlii. 23. The juniors in years and profession should treasure up those truths of which at present they do not well understand either the meaning or the use, for they will be serviceable to them hereafter, when they come to greater proficiency. It was said of the scholars of Pythagoras that his precepts seemed to freeze in them till they were forty years old, and then they began to thaw; so this saying of Christ revived in the memories of his disciples when he was risen from the dead; and why the? First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, ch. xiv. 26. That very day that Christ rose form the dead he opened their understandings, Luke xxiv. 45. Secondly, Because then this saying of Christ was fulfilled. When the temple of his body had been destroyed and was raised again, and that upon the third day, then they remembered this among other words which Christ had said to this purport. Note, It contributes much to the understanding of the scripture to observe the fulfilling of the scripture. The event will expound the prophecy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":106,"text":"v. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":228,"text":"v. 17","label":"John 2:17","href":"/jhn/2/#v17","status":"detected"},{"at":483,"text":"Matt. xiii. 52","label":"Matthew 13:52","href":"/mat/13/#v52","status":"detected"},{"at":848,"text":"Isa. xlii. 23","label":"Isaiah 42:23","href":"/isa/42/#v23","status":"detected"},{"at":1515,"text":"ch. xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":1605,"text":"Luke xxiv. 45","label":"Luke 24:45","href":"/luk/24/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.22.2","start":22,"end":22,"heading":"What use they made of it","excerpt":"[2.] What use they made of it: They believed the scripture, and the word that Jesus had said; their belief of these was confirmed and received fresh support and vigour. They were slow of heart to believe (Luke xxiv. 25), but they were sure. The scripture and the word of Christ are here put together, not because they concur and exactly agree together, but because they mutually illustrate and strengthen each other. When the disciples saw both what they had read in the Old Testament, and what they had heard from Christ's own mouth, fulfilled in his death and resurrection, they were the more confirmed in their belief of both.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":205,"text":"Luke xxiv. 25","label":"Luke 24:25","href":"/luk/24/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.23.1","start":23,"end":23,"heading":"Christ's preaching and miracles at Jerusalem","excerpt":"We have here an account of the success, the poor success, of Christ's preaching and miracles at Jerusalem, while he kept the passover there. Observe,\n\nI. That our Lord Jesus, when he was at Jerusalem at the passover, did preach and work miracles. People's believing on him implied that he preached; and it is expressly said, They saw the miracles he did. He was now in Jerusalem, the holy city, whence the word of the Lord was to go froth. His residence was mostly in Galilee, and therefore when he was in Jerusalem he was very busy. The time was holy time, the feast-day, time appointed for the service of God; at the passover the Levites taught the good knowledge of the Lord (2 Chron. xxx. 22), and Christ took that opportunity of preaching, when the concourse of people was great, and thus he would own and honour the divine institution of the passover.\n\nII. That hereby many were brought to believe in his name, to acknowledge him a teacher come from God, as Nicodemus did (ch. iii. 2), a great prophet; and, probably, some of those who looked for redemption in Jerusalem believed him to be the Messiah promised, so ready were they to welcome the first appearance of that bright and morning star.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":679,"text":"2 Chron. xxx. 22","label":"2 Chronicles 30:22","href":"/2ch/30/#v22","status":"detected"},{"at":979,"text":"ch. iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.24.1","start":24,"end":24,"heading":"Jesus did not commit himself unto them","excerpt":"III. That yet Jesus did not commit himself unto them (v. 24): ouk episteuen heauton autois—He did not trust himself with them. It is the same word that is used for believing in him. So that to believe in Christ is to commit ourselves to him and to his guidance. Christ did not see cause to repose any confidence in these new converts at Jerusalem, where he had many enemies that sought to destroy him, either, 1. Because they were false, at least some of them, and would betray him if they had an opportunity, or were strongly tempted to do so. He had more disciples that he could trust among the Galileans than among the dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed in whom you confide; memneso apistein—learn to distrust. Or, 2. Because they were weak, and I would hope that this was the worst of it; not that they were treacherous and designed him a mischief, but, (1.) They were timorous, and wanted zeal and courage, and might perhaps be frightened to do a wrong thing. In times of difficulty and danger, cowards are not fit to be trusted. Or, (2.) They were tumultuous, and wanted discretion and management. These in Jerusalem perhaps had their expectations of the temporal reign of the Messiah more raised than others, and, in that expectation, would be ready to give some bold strokes at the government if Christ would have committed himself to them and put himself at the head of them; but he would not, for his kingdom is not of this world. We should be shy of turbulent unquiet people, as our Master here was, though they profess to believe in Christ, as these did.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":54,"text":"v. 24","label":"John 2:24","href":"/jhn/2/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.2.25.1","start":25,"end":25,"heading":"He knew them","excerpt":"IV. That the reason why he did not commit himself to them was because he knew them (v. 25), knew the wickedness of some and the weakness of others. The evangelist takes this occasion to assert Christ's omniscience. 1. He knew all men, not only their names and faces, as it is possible for us to know many, but their nature, dispositions, affections, designs, as we do not know any man, scarcely ourselves. He knows all men, for his powerful hand made them all, his piercing eye sees them all, sees into them. He knows his subtle enemies, and all their secret projects; his false friends, and their true characters; what they really are, whatever they pretend to be. He knows them that are truly his, knows their integrity, and knows their infirmity too. He knows their frame. 2. He needed not that any should testify of man. His knowledge was not by information from others, but by his own infallible intuition. It is the infelicity of earthly princes that they must see with other men's eyes, and hear with other men's ears, and take things as they are represented to them; but Christ goes purely upon his own knowledge. Angels are his messengers, but not his spies, for his own eyes run to and fro through the earth, 2 Chron. xvi. 9. This may comfort us in reference to Satan's accusations, that Christ will not take men's characters from him. 3. He knew what was in man; in particular persons, in the nature and race of man. We know what is done by men; Christ knows what is in them, tries the heart and the reins. This is the prerogative of that essential eternal Word, Heb. iv. 12, 13. We invade his prerogative if we presume to judge men's hearts. How fit is Christ to be the Saviour of men, very fit to be the physician, who has such a perfect knowledge of the patient's state and case, temper and distemper; knows what is in him! How fit also to be the Judge of all! For the judgment of him who knows all men, all in men, must needs be according to truth.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.iii.html","locus":null,"cites":[{"at":84,"text":"v. 25","label":"John 2:25","href":"/jhn/2/#v25","status":"detected"},{"at":1219,"text":"2 Chron. xvi. 9","label":"2 Chronicles 16:9","href":"/2ch/16/#v9","status":"detected"},{"at":1574,"text":"Heb. iv. 12, 13","label":"Hebrews 4:12–13","href":"/heb/4/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.2.1.1","start":1,"end":1,"heading":"","excerpt":"On the third day after the promise given, ch. i. 51. Now is exhibited a specimen [ofits fulfilment]. [Between that day, on which Nathanael was gained over, and the celebration of the marriage-feast, one day intervened ; on which some disciples, as tt as reasonable to suppose, joined those previously made.—V.g. Nor was this portion of time too limited for accomplishing the journey from Bethabara (Bethany?) to Galilee (and especially to Cana).—Harm., p. 159.] ... the marriage-feast) Christ does not abolish human society, but sanctifies it. Thirst can be assuaged even by water ; but at a marriage-feast the Lord gives wine: [on an occasion] independent of marriage there would have been no case of need, The great graciousness of the Lord [is herein exhibited]: He takes part in a marriage-feast at the earliest period [of His ministry], whilst He is alluring [in a winning manner] disciples, being afterwards about to proceed by more severe ways leading to the cross, [both methods alike at the last] eventuating in glory. ... the mother of Jesus) John never calls her by the name Mary ; but takes the name for granted as known from the other evangelists : comp. note on ch. vi. 67, vii. 42, xxi. 2. ... there) as a relative or intimate friend.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"i. 51","label":"John 1:51","href":"/jhn/1/#v51","status":"detected"},{"at":1180,"text":"vi. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.2.1","start":2,"end":2,"heading":"","excerpt":"the disciples) There were by this time more disciples than those who had invited Jesus and His disciples seem to have thought: on that account the wine was the more speedily all spent; but Jesus most liberally compensates them, by giving as many vessels of wine as were about the number of companions whom He had brought with Him. ... His) Hence may be inferred the piety of those who invited Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.3.1","start":3,"end":3,"heading":"","excerpt":"failing [coming short]) How many days the marriage-feast lasted, on what day of it the Lord came and the wine failed, is not known. ... The newly-wedded couple have not. She means this: I would wish you to withdraw, in order that the rest also may withdraw, before that the scarcity be made evident to all. Adopting this [Bengel’s] sense as the meaning of Mary, the reply of Jesus not only does not appear harsh, but is most full of love.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.4.1","start":4,"end":4,"heading":"","excerpt":"what is there [common] to Me and thee?) Thy thoughts are one thing, saith He, mine another. Similarly the disciples are disciplined, ch. vi. 6, “Jesus saith to Philip, Whence shall we buy bread, that these may eat ? and this He said to prove him ;” ch. xii. 7, [Jesus to Peter, when about to wash his feet] “ What I do thou knowest not now, but thou shalt know hereafter.” ... He does not say, Mary, nor mother ; but woman ; which appeliation held a middle place, and was especially becoming for the Lord to use: ch. xix. 26, “ Woman, behold thy son ;” perhaps, also, it was peculiar [in its use] to Him. The Lord had regard to the Father above all things; not even did He know His mother, according to the flesh. 2 Cor. v. 16, “Though we have known Christ after the flesh, yet now henceforth know we Him no more.” Comp. note on John xx. 13. Especially was the appellation of mother unsuitable to this formula, What is there to Me and thee? ... is not yet come. The same word [occurs], ch. iv. 47, viii. 42. ... hour) of doing what you hint to Me, i.e. of withdrawing. . Certainly his hour of assisting them was come.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":137,"text":"vi. 6","label":"John 6:6","href":"/jhn/6/#v6","status":"detected"},{"at":253,"text":"xii. 7","label":"John 12:7","href":"/jhn/12/#v7","status":"detected"},{"at":517,"text":"xix. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"},{"at":714,"text":"2 Cor. v. 16","label":"2 Corinthians 5:16","href":"/2co/5/#v16","status":"detected"},{"at":829,"text":"John xx. 13","label":"John 20:13","href":"/jhn/20/#v13","status":"detected"},{"at":990,"text":"iv. 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.5.1","start":5,"end":5,"heading":"","excerpt":"she saith) Mary had not yet seen a miracle performed by Jesus: ver. 11 [proves this]; but from His own reply she wisely inferred, that one was about to be performed. ... whatsoever He shall have said unto you, do it) She feels that He is about to do something; therefore she delegates the whole management, resting on herself, as well as the servants themselves, to Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":63,"text":"ver. 11","label":"John 2:11","href":"/jhn/2/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.6-8.1","start":6,"end":8,"heading":"","excerpt":"water-pots, rather more broad in shape, than high: for they were lying ... and they were capacious, long, broad, and deep, out of which draughts might be drawn, ver. 8. ... of the Jews) who used to have frequent washings. The Evangelist did not write among the Jews, [as] ver. 13, v. 1 [prove]. ... metrete [firkins, three-fourths of the Attic medimn, about nine gallons Engl.]) ... With these seventy priests were filled, besides women and children. See the same passage, ver. 9. Nor is there any doubt but that the remains left over were large. On this analogy the 15 metrete in Cana could have sufficed for the giving drink to more than 175 men, besides women and children, certainly not fewer; for giving food to whom, 30 artabe (a Persian measure=1 medimnus+ 2 cheenices) or 1530 chcenices, and 100 sheep, would be needed. ... They bare) i.e. They drew and bare. [They exhibited a] beautiful obedience [to His directions].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":161,"text":"ver. 8","label":"John 2:8","href":"/jhn/2/#v8","status":"detected"},{"at":272,"text":"ver. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":281,"text":"v. 1","label":"John 2:1","href":"/jhn/2/#v1","status":"detected"},{"at":473,"text":"ver. 9","label":"John 2:9","href":"/jhn/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.9-10.1","start":9,"end":10,"heading":"","excerpt":"the governor of the feast) who was directing the whole management of the feast: one skilled in deciding a question of taste. ... The Article marks the subject. ... did not know: they knew) The ignorance of the governor. of the feast proves the goodness of the wine: the knowledge of the servants [proves] the truth of the miracle. ... calls: it is not added, to himself. ... saith) So that those who were present might hear: see the preceding verse. ... the good) Therefore the bridegroom had set down wine, in the judgment of the governor of the feast, good enough; but Jesus gave better. ... Simply the speech of the governor of the feast is repeated, as also the custom of the Jews: drunkenness is not approved of. ... thou hast kept) He speaks as one ignorant of what had taken place, ver. 9.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":789,"text":"ver. 9","label":"John 2:9","href":"/jhn/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.11.1","start":11,"end":11,"heading":"","excerpt":"this) The early miracles of Christ are put before us in singular abundance; because the beginnings of faith rested on them. [And indeed the first miracles, in this place, and ch. v. 8, “Rise, take up thy bed and walk” (Jesus to the impotent man) ; Matt. viii. 18, “ Jesus said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee,” He did not perform by His hand, but by words: in order that it might be manifest, His healing power was divine. A natural force is sometimes in men, so that even rather severe infirmities of body yield to their hands. But Jesus’ healing power was of a different character ; since, when subsequently He stretched out His hands, or employed other ceremonials, in miraculous healings, He did so for the sake of those on whom the benefit was conferred: Mark vii. 383, etc. (The deaf mute; whom Jesus “took aside, put His fingers into his ears, spit, and touched His tongue”); ch. viii, 23 (the blind man; whom Jesus “led out of the town, spit upon his eyes, and put His hands upon him”), etc.-— Harm. p. 159, etc.] ... beginning) Whence now it might be supposed, that more [miracles] would follow.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":179,"text":"v. 8","label":"John 5:8","href":"/jhn/5/#v8","status":"detected"},{"at":248,"text":"Matt. viii. 18","label":"Matthew 8:18","href":"/mat/8/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.11.2","start":11,"end":11,"heading":"","excerpt":"and manifested) And thus began to manifest His glory. Previously He had not wrought miracles. [He, it seems, gave [preemisit] doctrine before signs. When He made this beginning of signs, the beginning of Is doctrine had been previously made with His disciples, who became confirmed in their faith by this very miracle, as also with others, through John the Baptist, and also through Jesus Himself. John i. —Harm., p. 160. ... They believed the more fully [comp. ch. i. 50, “ Because I said, etc., believest thou? Thou shalt see greater things than these.” Even in a marriage-feast a progress in faith is to be sought after. ... the disciples) His mother had previously believed: Luke i. 45, “Blessed is she that believed, for there shall be a performance,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":466,"text":"i. 50","label":"John 1:50","href":"/jhn/1/#v50","status":"detected"},{"at":679,"text":"Luke i. 45","label":"Luke 1:45","href":"/luk/1/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.12-13.1","start":12,"end":13,"heading":"","excerpt":"He went down from Cana. ... and) A holy family. His Brethren are put before His disciples. The privileges of His brethren had been great, if they had used them. [These are here mentioned in the first place: and Joseph is not now added. It is not without good reason one may suspect, that Joseph died during the interval between the twelfth and thirtieth year of Jesus’ age, and that His brethren were not Joseph’s own children (for Jesus, as He was reputed the Son, so was He reputed to be absolutely the firstbegotten of Joseph), but Mary’s sister's sons.—Harm., p. 160.] ... not many days) He accustomed them to travelling from place to place; and THis journey to Jerusalem was at hand. See the following ver. ... the Passover) About the times of the Passover the office of Christ was in especially fruitful exercise.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.14-16.1","start":14,"end":16,"heading":"","excerpt":"oxen, and sheep, and doves) which were used in sacrifices. ... sitting) in the very act of negotiation: [going on so much the more briskly, as the Passover festival was at hand.—Harm., p. 161.] ... a scourge) Admirable zeal ! ... cords: for so scourges were formerly made. Moreover there was no material which inflicted less lasting hurt on the body than this. Nor is it said, that He inflicted a single blow upon the men: He accomplished His purpose by the terror [which He inspired]. ... My Father) Surprising authority! |The Saviour proved Himself on this occasion Lord of the temple, and of all the feasts connected with it; therefore there was no reason why men should wonder, if either then He did not wait on to the end of the feast, or if afterwards He did not frequent all the feasts, or if he neglected to be present at the beginning of the feast.—Harm., p. 162.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.17.1","start":17,"end":17,"heading":"","excerpt":"they remembered) Comp. ver. 22, ch. xii. 16 [His triumphant entry into Jerusalem], “ These things understood not His disciples at the first ; but when Jesus was glorified, then remembered they that these things were written of Him.” Concerning the time of remembrance, also ch. xiv. 26, “ The Holy Ghost shall bring all things to your remembrance, whatsoever I have said unto you.” ... Zeal—shall eat Me up) So Septuagint, Ps. lxix. 10. In truth, His enemies afterwards killed Jesus on account of His zeal for His Father's house. ... house) See ver. 16.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":23,"text":"ver. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":36,"text":"xii. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"},{"at":278,"text":"xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":423,"text":"Ps. lxix. 10","label":"Psalms 69:10","href":"/psa/69/#v10","status":"detected"},{"at":545,"text":"ver. 16","label":"John 2:16","href":"/jhn/2/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.18.1","start":18,"end":18,"heading":"","excerpt":"what sign) And yet this very act was a ... sign, which Jesus had miraculously wrought. [Of how great a number do you imagine there would be need, if all the buyers and sellers had to be immediately driven out of any market-place!—V.g. And on that account, indeed, that act was the more marvellous, inasmuch as Jesus, having just come from His baptism, had not yet ceased to be a stranger to the inhabitants of Jerusalem.—Harm., p. 161.] They require signs, to be proved by signs. They showed the same perversity, ch. vi. 30, [After His miracle of feeding 5000, they said] “ What sign showest Thou then, that we may see and believe Thee ?” Matt. xxi. 23, “ The chief priests came unto Him, as He was teaching in the temple, and said, By what authority doest Thou these things? and who gave Thee this authority ?” ... seeing that, since.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":517,"text":"vi. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"},{"at":639,"text":"Matt. xxi. 23","label":"Matthew 21:23","href":"/mat/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.19.1","start":19,"end":19,"heading":"","excerpt":"destroy) On account of this very deed, namely, the cleansing of the temple, they afterwards destroyed the temple of His body. Matt. xxi. 23 [see above], 46, “They sought to lay hands on Him ;” xxvii. 40, [They that passed by reviled, saying] “ Thou that destroyest the temple, and buildest it in three days, save Thyself;” xxvi. 61, [False witnesses said, in His trial before Caiaphas] ‘“ This fellow said, I am able to destroy the temple of God, and to build it in three days.” Destroy, i.e. if you destroy: or rather, you will destroy. A similar use of the Imperative [occurs] Ecclesiastic. xxx. 9, xxxill. 26, Soothe your little son, etc. [= you will soothe ]. ... the temple) The body of Jesus, about to be raised again, is the temple and dwelling-place of the Godhead. Therefore Jesus is the Lord of the temple at Jerusalem, which was the type of the body of Jesus. ... this) There is no doubt but that Jesus supplied that which the Evangelist adds, ver. 21, by the employment of a nod or gesture, unobserved by the Jews.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":126,"text":"Matt. xxi. 23","label":"Matthew 21:23","href":"/mat/21/#v23","status":"detected"},{"at":955,"text":"ver. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.19.2","start":19,"end":19,"heading":"I will raise it up","excerpt":"A suitable word, [both] concerning the edifice of stone, and concerning the temple of His body. It recurs at verse 22. This is a grand declaration of His, I can do what I please with the temple of My body: ch. x. 17, 18, “ No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again;” and so also I can do what I please with this temple made of stone and wood. He puts off those demanding the sign: comp. ch, viii. 28, “ When ye have lifted up the Son of las then shall ye know that I am He, and that I do nothing of myself:” nor, however, even in the time then being did He perform no signs ; ver. 23, “ Many believed on His name, when they saw the miracles which He did.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":210,"text":"x. 17, 18","label":"John 10:17–18","href":"/jhn/10/#v17","status":"detected"},{"at":652,"text":"ver. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.20-21.1","start":20,"end":21,"heading":"","excerpt":"was built [was in building]) by Herod the Great, and subsequently. See, besides others, Witsius in Misc. T. ii. p. 311. ... and wilt thou) For this reason, the more they seem to have taken Jesus’ words literally, because He was called a workman. Mark vi. 3, “Is not this the carpenter?” comp. Matt. xxvi. 61, xxvil. 63, [The Pharisees, after the crucifixion, to Pilate] “Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.” Stupidity often, in the case of malice, is of advantage [proficit, prevails, makes progress, i.e. as to its own wicked purpose]. ... concerning the temple of His body) that is, concerning the temple, which was the body of Jesus. Let the expression be compared, which is found ch. xi. 13, “ Howbeit Jesus spake of His death; but they thought that He had spoken of taking rest in sleep.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":246,"text":"Mark vi. 3","label":"Mark 6:3","href":"/mrk/6/#v3","status":"detected"},{"at":293,"text":"Matt. xxvi. 61","label":"Matthew 26:61","href":"/mat/26/#v61","status":"detected"},{"at":754,"text":"xi. 13","label":"John 11:13","href":"/jhn/11/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.22.1","start":22,"end":22,"heading":"","excerpt":"Was risen) His Resurrection, not His glorification, is appealed to, because the sign was fulfilled by His resurrection. ... they remembered) Faith and memory lend mutual help to one another in this passage; and ch. xii. 16, xvi. 4, “ These things have I told you, that when the time shall come, ye may remember that I told you of them :” they also work together; Matt. xvi. 8, 9, “O ye of little faith—Do ye not yet— remember the five loaves,” etc. ; Ps. cvi. 13, “ They soon forgat His works ;” ver. 12, having just before stated, “ Then believed they His words.” ... the Scripture and the word) concerning the raising of the temple : both being alike divine.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":215,"text":"xii. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"},{"at":363,"text":"Matt. xvi. 8, 9","label":"Matthew 16:8–9","href":"/mat/16/#v8","status":"detected"},{"at":451,"text":"Ps. cvi. 13","label":"Psalms 106:13","href":"/psa/106/#v13","status":"detected"},{"at":496,"text":"ver. 12","label":"John 2:12","href":"/jhn/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.23.1","start":23,"end":23,"heading":"","excerpt":"in the feast) the people being collected, ch. iv. 45, “ The Galilzans received Him, having seen all the things that He did at Jerusalem at the feast.” ... believed) as those, concerning whom ch. viii. 30 speaks : “ As He spake these words, many believed on Him ;” xii. 42, “ Among the chief rulers also many believed on Him.” ... signs) More signs are recorded as having been done by the Evangelists in Galilee, than in Judzea and Jerusalem: ver. 1, and chap. iv. 46 [The miracle of the wine at Cana, and on the nobleman’s son at Capernaum]. For in Galilee He wrought very many: Matt. xi. 20, “ Then began He to upbraid the cities, wherein most of His mighty works were done :” and those which had been wrought in Jerusalem, were then very well known of themselves.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"iv. 45","label":"John 4:45","href":"/jhn/4/#v45","status":"detected"},{"at":195,"text":"viii. 30","label":"John 8:30","href":"/jhn/8/#v30","status":"detected"},{"at":442,"text":"ver. 1","label":"John 2:1","href":"/jhn/2/#v1","status":"detected"},{"at":460,"text":"iv. 46","label":"John 4:46","href":"/jhn/4/#v46","status":"detected"},{"at":579,"text":"Matt. xi. 20","label":"Matthew 11:20","href":"/mat/11/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.24.1","start":24,"end":24,"heading":"","excerpt":"He did not descend to too great familiarity with them ... He did not reveal to them the things which it was not yet the full time for revealing. [In fact, He-left the city, when the passover feast was either not yet, or scarcely, finished, for this reason, because those men were already meditating with themselves the plots, which broke out more openly, ch. v. 16, 18, “ The Jews sought to slay Him, because He had done these things on the Sabbath day :” and also “ said that God was His Father, making Himself equal with God ;” vii. 1, “ He would not walk in Jewry, because the Jews sought to kill Him :” for it was not then as yet the time for His submitting Himself to encounter their hatred. Without doubt it was, as having a secret surmise of these things, that Nicodemus had the interview with Him by night.—Harm., p. 163.] ... Himself, of Himself, knew all men.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":359,"text":"v. 16, 18","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":359,"text":"v. 16, 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.2.25.1","start":25,"end":25,"heading":"","excerpt":"because. ... of man: in man) This is said of the whole race of men: in the preceding verse, of the individuals contained under it. ... Himself, without any other testimony. ... what) to wit, treachery: every man is deceitful. The language of John has Euphemy. In man [the natural man] there is what is human: in the new man there is what is divine, Christian, spiritual.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.2.1.1","start":1,"end":1,"heading":"The third day. / A marriage in Cana.","excerpt":"The question naturally arises, \" What day was this ? From what day was it the third ?\" The most probable answer is, that it was the third day after the last event described in the preceding chapter, the third day after Nathanael was brought to Jesus and became a disciple. The meaning therefore is, \" The third day after the conversation between Jesus and Nathanael.\"\n\n[A marriage in Cana.] Let it be remembered, that we are told elsewhere that Nathanael was an inhabitant of Cana. (John xxi. 2.) This makes it far from improbable, that Nathanael, after he became a disciple, invited our Lord to visit the place where he lived. Cana is a place not mentioned in the Old Testament. Robinson, in his Biblical Researches, says it was a village about three hours' journey from Nazareth.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":483,"text":"John xxi. 2","label":"John 21:2","href":"/jhn/21/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.1.2","start":1,"end":1,"heading":"The mother of Jesus was there.","excerpt":"We must suppose that the Virgin Mary was in some way connected with the bride or bridegroom, and was therefore present at the marriage and assisting in the arrangements of the feast. Without some such supposition it is difficult to understand her speaking to the servants, as she afterwards does.\n\nThe absence of Joseph's name, both here and in other places where the mother of our Lord is mentioned in the Gospels and Acts, has induced most commentators to think that Joseph was dead when our Lord began His public ministry. The point is one of which we know nothing except by conjecture. It deserves notice, however, that the Jews of Capernaum speak of Jesus as \" the Son of Joseph, whose father and mother we know? (John vi. 42.) If it had been profitable to us to know more about Joseph, we should have been told more. The Roman Catholic Church has already given him a superstitious reverence, upon the authority of tradition, and withput the slightest warrant of Scripture. What would have not been said about Joseph by the Romish Church, if he had been more prominently mentioned in God's Word ?","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":719,"text":"John vi. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.1-11.1","start":1,"end":11,"heading":"JOHN II. 1—11.","excerpt":"We learn lastly, from these verses, the Ahnighty poioer of our Lord Jesus Christ. \"We are told of a miracle which He wrought at the marriage feast, when the wine failed, By a mere act of will He changed water into wine, and so supplied the need of all the guests.\n\nThe manner in which the miracle was worked deserves especial notice. We are not told of any outward visible action which preceded or accompanied it. It is not said that He touched the waterpots containing the water that was made wine. It is not said that He commanded the water to change its qualities, or that He prayed to His Father in Heaven. He simply willed the change, and it took place. We read of no prophet or apostle in the Bible who ever worked a miracle after this fashion. He who could do such a mighty work, in such a manner, was nothing less than very God.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.1-11.2","start":1,"end":11,"heading":"","excerpt":"I cannot close the note or this wonderful miracle without saying something about the allegorical and typical meanings assigned to it by the fathers and many other commentators. Many see in the miracle an allegorical history of the introduction of the Gospel into the world. Like the marriage feast, the Gospel was an occasion of joy. As at the marriage feast, the personal presence of Jesus was the great feature of the Gospel. The times of the Jewish dispensation were times of deficiency and dim light. The coming of Christ supplied all that was lacking. Revealed religion before Christ was like water. Christ coming into the world turned the water of the old dispensation into wine. The good wine was reserved until the time of Christ. The first miracle wrought by Moses was turning water into blood. The first wrought by Christ was turning water into wine.\n\nThese are undoubtedly pious thoughts, and full of truth. I should be sorry to speak harshly of them, or to pronounce decidedly that they may not be legitimately deduced from the miracle. I only venture the remark, that it is far wiser to abstain from allegorical interpretations as a general rule, and to be content with the plain meaning which appears on the surface of Scripture. Once begin allegorizing Scripture, and you never know where you are to stop. You may prove anything, and find anything in the Bible upon the allegorical system, and at last throw open the floodgate to a torrent of wild fanaticism.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.2.1","start":2,"end":2,"heading":"Jesus was called...disciples.","excerpt":"Our Lord was doubtless invited as the Virgin Mary's son. His disciples were invited as His friends and companions. We cannot, of course, suppose, at so early a period of our Lord's ministry, that He was recognized as a religious teacher, or those with Him as disciples of a new faith. The disciples here spoken of must be the five mentioned in the last chapter, viz., Andrew and his companion, (probably John.) Simon Peter, Philip, and Nathanael.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.2.2","start":2,"end":2,"heading":"To the marriage.","excerpt":"Let it be noted, that the presence of Jesus, and His disciples, and the Virgin Mary at a marriage, is a significant fact, which stands out in strong contrast to the Patristic and Roman Catholic doctrine, of the imperfection of the state of marriage compared to that of celibacy. \" Forbidding to marry \" is a doctrine of Antichrist, not of Christ. (1 Tim. iv. 3.)\n\nThe Roman Catholic argument, that Christ, by His presence, made marriage a sacrament, is utterly worthless. Dyke remarks that we might as well call feasts and burials sacraments, because Christ was present at them. He says, \" There is required a word of institution to make a sacrament. Let the Papists show any such word here used. And if Christ did make marriage a sacrament, why do they call it a work of the flesh ? Are sacraments works of the flesh ? \"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":348,"text":"1 Tim. iv. 3","label":"1 Timothy 4:3","href":"/1ti/4/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.3.1","start":3,"end":3,"heading":"When they wanted wine.","excerpt":"The Greek words so rendered mean literally, \" Wine having failed.\" This circumstance probably shows the poor and humble condition of those to whose marriage Jesus was invited. His acquaintances and those of His mother were not wealthy persons.\n\nIt throws light on this expression, and indeed on the whole story, to remember that a marriage feast among the Jews was often an affair of several days' duration, and an occasion when many were invited. Consequently it entailed not only much expense, but a considerable consumption of food and wine. Thus Samson's marriage feast lasted seven days. (Judges xv. 10—18.) Thus the marriage feast described in the parable of the King's Son, was a feast which large numbers were invited to attend. (Matt. xxii. 2, &c.) This being the case, we may well understand that in the feasts of those who were not wealthy the wine might soon run short, without there having been any excess of drinking. So it seems to have happened in the case before us.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":594,"text":"Judges xv. 10","label":"Judges 15:10","href":"/jdg/15/#v10","status":"detected"},{"at":738,"text":"Matt. xxii. 2","label":"Matthew 22:2","href":"/mat/22/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.3.2","start":3,"end":3,"heading":"The mother of Jesus...saith...no wine.","excerpt":"By far the most reasonable and probable idea is, that Mary conjectured that our Lord might in some way supply the deficiency of wine. How it would be done she could not tell. There is not the slightest ground for supposing that our Lord had ever worked a miracle up to this time. But it wculd be foolish to suppose that Mary did not remember well all the miraculous I ireumstances of our Lord's birth, and all the words spoken before by the angel Gabriel concerning Him. — \"We cannot doubt, that although our Lord had lived a quiet life at Nazareth for thirty years, and done no miracles, His mother must have observed in Him a per''ection of word and deed utterly unlike the behaviour of common men. — We cannot doubt that she was aware of all the events of the last few weeks, — our Lord's baptism by John, John's public proclamation of Him as the Messiah, and the gathering around Jesus of a small knot of disciples. — Remembering all these thing-, we surely need not wonder that Mary's expectations were greatly raised. She looked for her Son speedily doing some great miracle. She was in daily expectation that He would prove Himself the Messiah by some mighty act. And it was under these feelings that she turned to Him, saying, \" They have no wine.\" It is as though she said, — \" Surely the time is come for declaring thyself. Manifest thy power, as I have long expected thee to do, by providing a supply of wine.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.4.1","start":4,"end":4,"heading":"Jesus saith, Woman, what, &c.","excerpt":"This remarkable verse has naturally attracted great attention. In interpreting it, it is very important to avoid the extremes into which some Protestants and nearly all Roman Cathohc writers have fallen, in their interpretations.\n\nOn the one side we must not lay too much stress on the expression \" Woman.\" It is surely a mistake to suppose, as. Calvin and others suggest, that it conveys any reproof, or is anywise inconsistent with reverence and respect. The very same expression was used by our Lord when He addressed His mother for the last time on the cross, and aflfectionatedy commended her to John's care. He said, \" Woman, behold thy son.\" (John xix. 26.) The Yirgm Mary was an erring woman, like all other believing women, but we must not lay more blame on her than Scripture warrants.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":650,"text":"John xix. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.4.2","start":4,"end":4,"heading":"Jesus saith, Woman, what, &c.","excerpt":"On the other side, it is useless to deny that our Lord's words were intended, as Chrysostom, Theophylact, and Euthymius say, to be a rebuke to Mary. She erred here, perhaps from aflfectionate desire to bring honour to her Son, as she erred on other occasions. The words before us were meant to remind her, that she must henceforth leave our Lord to choose His own times and modes of acting.- The season of subjection to her and Joseph was over. The season of his public ministry had at length begun. In carrjing on that ministry, she must not presume to suggest to Him. The utter contrariety of this verse to the teaching of the Roman Catholic Church about the Virgin Mary is too palpable to be explained away. She was not without error and sin, as Romish writers have dared to assert, and was not meant to be prayed to and adored. If our Lord would not allow His mother even to suggest to Him the working of a miracle, we may well suppose that all Roman Catholic prayers to the Virgin Mary, and especially prayers entreating her to \" command her Son,\" are most offensive and blasphemous in His eyes.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.4.3","start":4,"end":4,"heading":"Mine hour is not yet come.","excerpt":"The simplest and most reasonable view of these words is to refer them to Christ's \"hour\" or time for working a miracle. It is like the expression, \" my time is not yet full come.\" (John vii. 8.) Our Lord did not tell Mary that He would not work a miracle. But He would have her know that she roust not expect Him to do mighty works to please His relatives after the flesh. He would only work a miracle, upon this or any other occasion, when the fitting season for it, the time appointed in God's counsel, had arrived.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":181,"text":"John vii. 8","label":"John 7:8","href":"/jhn/7/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.5.1","start":5,"end":5,"heading":"His mother saith...do it.","excerpt":"Two tilings are very noteworthy in this verse. One is the meekness with which the Virgin Mary submitted to the gentle rebuke which came from our Lord's mouth, in the last verse. The other is the firm faith which she still exhibited in our Lord's power to work a miracle in order to supply the lack of wine, and in the probability of His working it.\n\nDyke observes, \" The direction which Mary gives to the servants belongs to us all. We must perform simple obedience to Christ in all things ; His sayings must be our doings. No reasoning of the matter must there be, no inquiry, as into men's commandments and speeches ; but this must suffice, ' Christ hath said it.' This is the bhnd obedience which Jesuits yield to their superiors, but it is the obedience that belongs to Christ. Many will do something that Christ says, but not whatsoever He says.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.6.1","start":6,"end":6,"heading":"Six waterpots...after the manner...Jews.","excerpt":"St. John mentions these details in describing the miracle, with a special reference to Gentile readers. He meant them to understand that there was nothing remarkable in the circumstance that there were six large water-pots of stone in the place where the feast was held. The peculiar customs of the Jews about ceremonial washings and purifyings, made it necessary to have a large supply of water at hand. The words of St. Mark throw light on the verse before us : — \" The Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders,\" &c. (Mark vii. 3, &c.) The presence of the six water-pots, therefore, could not arise from collusion or pre-arrangement. It was a natural consequence of Jewish habits in our Lord's times.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":587,"text":"Mark vii. 3","label":"Mark 7:3","href":"/mrk/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.6.2","start":6,"end":6,"heading":"Two or three firkins apiece.","excerpt":"Many foolish and unprofitable remarks have been built on this expression, as to the very large quantity of wine which our Lord must have created when the miracle we are considering was wrought. It might suffice to reply that there is much uncertainty about the precise quantity of liquid which the ancient measure, which we here render \" firkins,\" contained. But the best and safest answer is, that we must not measure the demands of a Jewish marriage feast, which perhaps lasted several days, and included a large number of guests, by the feasts of our own times.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.7.1","start":7,"end":7,"heading":"Jesus saith...Fill the waterpots, &c. / Up to the brim.","excerpt":"The remark is frequently made by commentators on this verse, with much propriety, that these simple words describe the duty of all who work for Christ, and especially of ministers and teachers. They are to hear Christ's voice, and do as He tells them, and then leave the result to Him. Duties are ours. Events are God's. It is ours to fill the water-pots. It is Christ's to make the water wine.\n\n[Up to the brim.] This circumstance is no doubt mentioned in order to show that there was no room left for trick, jugglery, or imposture. What was put into the water-pots was water, and only water, and they were so filled that nothing could be infused, or mingled with their contents.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.8.1","start":8,"end":8,"heading":"And he saith...Draw out now. / The governor of the feast.","excerpt":"It was at this moment, no doubt, that the miracle took place. By an act of will our Lord changed the contents of the water-pots. That which was poured in was water. That which was drawn out was wine. To Him who created the vine and made it bear grapes at the first, the change was perfectly easy. He who could create matter out of nothing, could much more easily change one kind of matter into another.\n\n[The governor of the feast.] This person appears to have been one who presided at large entertainments like that before us, and superintended all the proceedings. The Greek word so rendered, is precisely the same as that translated \" ruler of the feast,\" in the following verse. The presence of such a person at feasts was a well-known custom among the Greeks and Eomans.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.9.1","start":9,"end":9,"heading":"Tasted...wine...knew not whence it was.","excerpt":"The testimony of the ruler of the feast is specially adduced, in order to show the reality of the miracle. He knew nothing of what had been done to the water-pots. He had not seen the water poured in by our Lord's command. There was no collusion or conspiracy between him and the servants, much less between him and our Lord. Hence the value of his testimony. He not only testifies that the liquid which a few minutes before was water was now wine, but that it was also wine of more than common goodness and strength, — not wine mixed with water, but pure, good wine.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.9.2","start":9,"end":9,"heading":"Tasted","excerpt":"Let the word \" tasted \" be carefully noticed in this place. It supplies a strong incidental argument against the Romish doctrine of transubsfantiation. The occasion before us is the only known occasion on which our Lord changed one liquid into another. When He did so change it, the reality of the change was at once proved by the \"taste.\" Why is it then that in the pretended change of the sacramental wine in the Lord's Supper into Christ's blood the change cannot be detected by the senses? Why does the wine after consecration taste like wine, just as it did before? — These are questions which the Roman Caihohcs rannot satisfactorily answer. The pretended change of the bread and wine in the Lord's Supper is a complete delusion. It is contradicted by the senses of every communicant. The bread after consecration is still bread, and the wine is still wine. That which contradicts our senses we are nowhere required in God's Word to believe.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.10.1","start":10,"end":10,"heading":"Every man at the beginning, &c.","excerpt":"The words in this sentence must not be pressed too closely, in order to bring out of them a spiritual meaning. The ruler of the feast makes a general remark about the way in which banquets were usually managed. The ordinary custom was to bring the best wine first, and the inferior wine last. But the wine before him, drawn from the water-pots, was so singularly good, that the custom of this day seemed reversed. The verse is a strong incidental testimony to the reality and greatness of our Lord's miracle. Not only did He change water into wine, but into wine so singularly good as to excite remark and attention.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.10.2","start":10,"end":10,"heading":"Thou hast kept the good wine until now.","excerpt":"A good practical remark has often been raised from these words of the ruler of the feast. The world gives its best things, like the best wine, first, and its worst things last. The longer we serve the world, the more disappointing, unsatisfactory, and unsavoury will its gifts prove, Christ, on the other hand, gives His servimts their best things last. They have first the cross, the race, and the battle, and then the rest, the glory, and the crown. Specially will it be found true at his second advent. Then will believers say emphatically, \" Thou hast kept the good wine until now.\" These are pious and useful thoughts. But it may be doubted whether they are more than accommodations.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.11.1","start":11,"end":11,"heading":"This beginning of miracles, &c.","excerpt":"The plain meaning of this sentence seems to be that this was the first miracle which our Lord Jesus Christ ever worked. The miracles which some have reported that He worked in His infancy and childhood, are destitute of the slightest foundation in Scripture, and utterly unworthy of credit. Those who wish to see their absurdity will find specimens of them in the preliminary Essay to Trench's Notes on Miracles.\n\nLightfoot suggests the five following reasons why the miracle now before us was purposely the first that Christ worked. 1. As marriage was the first institution ordained by God, so at a marriage was Christ's first miracle. 2. As Christ had showed Himself miraculous a little while ago by a fast, so He doth now by an extraordinary provision at a feast. When He would not make stones bread, it was not because He could not. 3. He would not make stones into bread to satisfy Satan, but He was willing to turn water into wine to show forth His own glory. 4. The first miracle wrought in the world by man was transformation, (Exod. vii. 9,) and the first miracle wrought by the Son of Man was of the same nature. 5. The first time you hear of John the Baptist, you hear of his strict diet, and so the first time you hear of Christ in His public ministry, you hear of Him at a marriage feast.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1036,"text":"Exod. vii. 9","label":"Exodus 7:9","href":"/exo/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.11.2","start":11,"end":11,"heading":"Manifested forth his glory. / His disciples believed on him.","excerpt":"I am unable to see that those words refer to the expression used in the first chapter, \" We beheld his glory.\" (John i. 14.) I believe the meaning to be that \" by this miracle Jesus now for the first time opened or revealed His glorious and divine power, and His commission to be the Messiah.\" After thirty years' seclusion at Nazxreth, He now for the first time lifted up the veil which He had thrown over His divinity in becoming flesh, and revealed so nething of His almighty power and Godhead.\n\n[His disciples believed on him.] These words cannot of course mean that Andrew, and John, and Peter, and Philip, and Nathanael now believed on Jesus for the first time. The probable meaning is, that from this time forth they believed more confidently, more implicitly, and more unhesitatingly. From this time they felt thorougly convinced, in spite of much remaining ignorance, that He whom they were following was the Messiah.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":112,"text":"John i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.12.1","start":12,"end":12,"heading":"He went down to Capernaum.","excerpt":"The strict accuracy of John'a writing is note-worthy here. Cana was a village in the hill country. Capernaum was a town on the shore of the lake of Galilee, at a very much lower level than Cana. It is therefore said that Jesus \" went downy\n\nCapernaum appears to have been our Lord's principal residence in Galilee during his earthly ministry. \" Leaving Nazareth, he dwelt in Capernaum.\" (Matt. iv. 13.) At no place does He seem to have worked so many miracles ; and on no place does He denounce so severe a judgment for its impenitence and neglect of privileges : \" Thou Capernaum which art exalted to heaven shalt be cast down to hell.\" (Matt. xi. 23.) It is a striking fact that though Capernaum was a wealthy and important place in our Lord's time, it has so entirely passed away and been \" cast down,\" that even its situation has never been clearly ascertained.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":388,"text":"Matt. iv. 13","label":"Matthew 4:13","href":"/mat/4/#v13","status":"detected"},{"at":639,"text":"Matt. xi. 23","label":"Matthew 11:23","href":"/mat/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.12.2","start":12,"end":12,"heading":"His brethren.","excerpt":"There is no good ground for supposing that these were our Lord's brethren according to the flesh, and that Mary ever had any other son after our Lord's miraculous birth. — For one thing, it is well known to every careful reader, that the word \"brethren\" is apphed in the Bible to many relatives besides those whom we call \" brethren.\" Abraham says to Lot, \" We be brethren,\" (Gen. xiii, 8,) though Lot was his nephew. Mishael and Elzaphan were called the \" brethren \" of Nadab and Abihu, though they were only cousins. (Lev. x. 4.) — Jacob said \" to his brethren \" gather stones (Gen. xxxi. 46) ; yet they were his sons and servants. — For another thing, it is quite possible that Joseph might have had children by a former marriage, before he was espoused to the Virgin Mary ; and these children, we can well understand, would be called our Lord's \" brethren.\" — In the last place, we know that the Apostle James was called our \"Lord's brother,\" (Gal. i. 19,) and yet we are distinctly told that he was the son of Alpheus or Cleophas, the husband of the Virgin Mary's sister. It is therefore most probable that \" brethren\" in the verse before us means \" cousins,\" some of whom believed on our Lord, though others did not. (John vii. 5.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":376,"text":"Gen. xiii, 8","label":"Genesis 13:8","href":"/gen/13/#v8","status":"detected"},{"at":520,"text":"Lev. x. 4","label":"Leviticus 10:4","href":"/lev/10/#v4","status":"detected"},{"at":580,"text":"Gen. xxxi. 46","label":"Genesis 31:46","href":"/gen/31/#v46","status":"detected"},{"at":948,"text":"Gal. i. 19","label":"Galatians 1:19","href":"/gal/1/#v19","status":"detected"},{"at":1224,"text":"John vii. 5","label":"John 7:5","href":"/jhn/7/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.12-25.1","start":12,"end":25,"heading":"JOHN II. 12—25.","excerpt":"The second miracle which our Lord is recorded to have wrought demands our attention in these verses. Like the first miracle at Cana, it is eminently typical and significant of things yet to come. To attend a marriage feast, and cleanse the temple from profanation were among the first acts of our Lord's ministry at His first coming. To purify the whole visible Church, and hold a marriage supper, will be amongst His first acts, when He comes again.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.13.1","start":13,"end":13,"heading":"The Jews' passover...at hand.","excerpt":"This expression is another proof that St. John wrote his Gospel for Gentile believers rather than for Jews.\n\nOur Lord's regular attendance on the feasts and ordinances of the law of Moses, deserves notice. So lorig as the dispensation of the Old Testament lasted, He gave it all due honour, however unworthy the hands which administered it. The unworthiness of ministers will not justify us in neglecting God's ordinances.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.13.2","start":13,"end":13,"heading":"The Jews' passover...at hand.","excerpt":"The exact number of Passovers which our Lord kept, and consequently the exact length of His ministry from His baptism to His crucifixion, are points on which there is much difference of opinion. For myself I can see no better view than the old one, that our Lord's ministiy lasted three years. It evidently began shortly before a Passovei-, and ended with a Passover. But whether it included only three Passovers, and in that case lasted between two and three years, — or four Passovers, and in that case lasted between three and four years, — I think we have no materials for deciding positively. If I must venture an opinion, I think it most likely that our Lord only kept three Passovers. — But it is an open question, and one happily not of deep moment. — Three Passovers are distinctly named by John, viz., the one before us, the one in the sixth chapter, (John vi. 3.,) and the one at which our Lord was crucified. If the ''feast\" mentioned in the fifth chapter (John v. 1,) was the Passover, our Lord kept four Passovers. But this last point cannot be settled.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":862,"text":"John vi. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"},{"at":969,"text":"John v. 1","label":"John 5:1","href":"/jhn/5/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.13-17.1","start":13,"end":17,"heading":"JOHN II. 12—25.","excerpt":"We see, for one thing, in this passage, how much Christ disapproves all irreverent behaviour in the house of God.\n\nWe are told that He drove out of the temple those whom He found selling oxen and sheep and doves within its walls, — that He poured out the changers' money and overthrew their tables, — and that He said to them that sold doves, \" take these things hence, make not my Father's house an house of merchandise.\" On no occasion in our Lord's earthly ministry do we find Him acting so energetically, and exhibiting such righteous indignation, as on the occasion now before us. Nothing seems to have called from Him such a marked display of holy wrath as the gross irreverence which the priests permitted in the temple, notwithstanding all their boasted zeal for God's law. Twice, it will be remembered. He discovered the same profanation of His Father's house going on, within three years, once at the beginning of His ministry and once at the end. Twice we see Him expressing his displeasure in the strongest terms. \" The thing is doubled '* in order to impress a lesson more strongly on our minds.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.14.1","start":14,"end":14,"heading":"Found in the temple those that sold, &c.","excerpt":"The presence of oxen, sheep, doves, and money-changers, within the temple courts, is easily accounted for. The animals were intended to supply the wants of Jews who came to the Passover and other feasts, from distant places, and required sacrifices. For them the dealers in oxen, sheep, and doves, were ready, within a few yards of the altar. The changers of money came naturally enough where buying and selling went on, to meet the convenience of Jews who had nothing but foreign money, which they wished to exchange for the current coin of Jerusalem. The tendency of the whole custom was evidently most profane. It was no doubt connived at by the priests from covetous motives. They were either connected with those who sold animals and changed money, and shared in their profits ; or else they received a rent for the privilege of carrying on business within the sacred walls. No doubt they would have pleaded that all was done with a good intention ! Their end was to provide facilities for worshipping God ! But good intentions cannot sanctify unscriptural actions. As Dyke says on the passage, ''No pretence of good ends can justify that which is forbidden by God.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.14.2","start":14,"end":14,"heading":"Found in the temple those that sold, &c.","excerpt":"I am inclined to see in this visit of our Lord to the temple at His first appearance in Jerusalem after beginning His ministry, a partial though very imperfect fulfilment of Malachi's prophecy : \" The Lord whom ye seek shall suddenly come to his temple.\" (Mai. iii. 1.) While the Jewish nation was expecting the appearance of a conquering Messiah with power and great glory, the true Messiah suddenly appeared in the temple, and declared His presence, not by exhibiting temporal power, but by insisting on greater purity in the temple worship, as the first thing which the nation needed.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.15.1","start":15,"end":15,"heading":"Made a scourge of small cords.","excerpt":"The Greek word translated \" small cords,\" means literally a \" cord made of rushes,\" Some have thought that these rushes were used as Htter for the sheep and oxen. Others have thought that such small cords as these might very likely have been lying about, after having been used for tying up the oxen. Whether the scourge was applied to those persons who brought the animals into the temple, as a sort of chastisement, as some old painters have represented the scene, we do not know. The more probable view seems to be, that the scourge was simply meant to assist our Lord in speedily ejecting the sheep and oxen.\n\nThe whole transaction is a remarkable one, as exhibiting our Lord using more physical exertion, and energetic bodily action, than we see Him using at any other period of His ministry. A word, a touch, or the reaching forth of a hand, are the ordinary limits of His actions. Here we see Him doing no less than four things : — (1) Making the scourge ; — (2) Driving out the animals ; — (3) Pouring out on the ground the changers' money ; — (4) Overthrowing the tables. On no occasion do we find Him showing such strong outward marks of indignation, as at the sight of the profanation of the temple. Remembering that the whole transaction is a striking type of what Christ will do to His visible church at His second coming, we may get some idea of the deep meaning of that remarkable expression, \" The wrath of the Lamb.\" (Rev. vi. 16.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1435,"text":"Rev. vi. 16","label":"Revelation 6:16","href":"/rev/6/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.16.1","start":16,"end":16,"heading":"Said...sold doves...take these things hence. / My Father's house.","excerpt":"The distinction between our Lord's mode of dealing with each of the obiects of His displeasure deserves notice. The oxen and sheep He drove out. There was no danger of their beirg lost by such treatment. — The money He threw on the ground. It might be soon picked up and carried away. — The doves He simply ordered to be talcen away. Had He done more, they might have flown away, and been completely lost to their owners. — It would have been well for the church, if all church reformers had blended like wisdom with a like zeal in their proceeding?. In the present instance all were rebuked and all instructed. But no one was really injured, and nothing was lost.\n\n[My Father's house.'] This expression is note-worthy. Whether the Jews observed it, in the hurry and confusion of the whole transaction, may be questioned. It was evidently an assertion by our Lord of His divine Sonship, and consequently of his right to vindicate the purity of His Father's place of worsliip. On another occasion when our Lord called God His Father, the Jews at once said that He \" made himself equal with God.\" (John v. 18.) Some have thought that the expression is parallel to that used in the description of Christ among the doctors, (Luke ii. 49.) and that the words used there, * I must be about my Father's business,\" would have been better rendered, \" I must be in my Father's house.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1096,"text":"John v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":1221,"text":"Luke ii. 49","label":"Luke 2:49","href":"/luk/2/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.17.1","start":17,"end":17,"heading":"The zeal of thine house...eaten me.","excerpt":"The 69th Psalm, from which this text is taken, is quoted no less than seven times in the New Testament, as the utterance of Messiah. In the first twenty-one verses of the Psalm the Messiah's sufferings are related by Himself. The fifth verse is undoubtedly very remarkable as coming from Messiah's lips, when He speaks of \" my foolishness\" and \"my sins.\" Ainsworth says it means, \"false imputation of sins.\" '* Thou knowest if there be any such as my foes charge me with.'\"' Bonar says much the same.\n\nThe text before us shows that it is sometimes justifiable to be entirely absorbed and eaten up, so to speak, by zeal for some object in. which God's glory is concerned. Moses, Phineas, and Paul at Athens, are examples of such zeal. (Exodus xxxii. 19 ; Numbers xxv. 11 ; Acts xvii. 16.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":735,"text":"Exodus xxxii. 19","label":"Exodus 32:19","href":"/exo/32/#v19","status":"detected"},{"at":754,"text":"Numbers xxv. 11","label":"Numbers 25:11","href":"/num/25/#v11","status":"detected"},{"at":772,"text":"Acts xvii. 16","label":"Acts 17:16","href":"/act/17/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.18.1","start":18,"end":18,"heading":"Then answered the Jews and said. / What sign shewest thou...doest these things.","excerpt":"Doddridge remarks here that these Jews were probably the rulers, because the Great Assembly, or Sanhedrim, sat in the temple, and our Lord's actions would undoubtedly come to their knowledge without delay. This makes the question and answer which follow the more important,\n\n[ What sign showest thou....doest these things.] This question of the Jews shows us that they admitted the lawfulness of a man doing such things as our Lord had done, if he could prove that he had a divine commission. He had suddenly taken upon Himself a great and independent authority. Though neither a priest nor a Levite, He had virtually interfered with the management of the temple courts. Let Him now show that He was a prophet, like Elijah or Amos, and they would concede He had a warrant for His conduct.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.19.1","start":19,"end":19,"heading":"Jesus answered...Destroy this temple.","excerpt":"The meaning of this remarkable expression is either hypothetical or prophetical. It must either be rendered, \" Supposing you destroy this temple,\" or \"Ye will destroy this temple,\" — \"If ye kill my body,\" or '* When ye shall kill my body.\" — It is of course absurd to suppose that our Lord literally commanded the Jews to destroy Him. The use of the imperative instead of the future, must surely be familiar to every Bible reader. See especially the 109th Psalm. In the present case it is truly astonishing that any one can see difficulty in our Lord's expression. He only used a mode of speaking which is in common use among ourselves. If a lawyer said to his client in a consultation, \" Take such a step, and you will be ruined,\" we all know that he would not be commanding his client to take the step. He would only mean, \"If you do take such a step.\" — A similar form of language may be seen in our Lord's words, \" Fill ye up the measure of your fathers,\" addressed to the Pharisees. (Matt, xxiii. 32.) No one would say that our Lord commanded the Pharisees to do this. It is a prophecy. — So also, \" Make the tree good,\" (Matt. xii. 33,) is not so much a command as an hypothesis. See also Isai. viii. 9, 10.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1127,"text":"Matt. xii. 33","label":"Matthew 12:33","href":"/mat/12/#v33","status":"detected"},{"at":1195,"text":"Isai. viii. 9, 10","label":"Isaiah 8:9–10","href":"/isa/8/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.19.2","start":19,"end":19,"heading":"In three days I will raise it up.","excerpt":"This is a prophecy of our Lord's resurrection. But it is a very remarkable one, from the fact that our Lord distinctly asserts His own power to raise Himself up. It is like the expression, \"I have power to lay down my life, and I have power to take it again.\" (John x. 18.) Both the expressions deserve particular notice, because many now-a-days assert that our Lord's resurrection was owing to the operation of God the Father and of God the Holy Ghost, and that He did not rise by His own power. This is a dangerous heresy. That the Father and the Holy Ghost co-operated in the resurrection of our Lord's body there can be no doubt. It is clearly 'taught in many places. But to say that our Lord did not raise his own body, is to contradict the text before us, and the other which has been already quoted.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":261,"text":"John x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.20.1","start":20,"end":20,"heading":"Then said...Jews, Forty and six years, &c.","excerpt":"This expression has given rise to some diflference of opinion. The temple to which the Jews refer, cannot of course be the temple built by Solomon. That temple was completely destroyed by Nebuchadnezzar.— Nor yet does it seem likely to have been the temple built by Zerubbabel and his companions, after the return from Babylon. There is no sufficiently clear proof that this temple was forty and six years building. — By far the most probable view is, that the temple spoken of is the one repaired, or rather re-built by Herod, and that the forty-six years here mentioned mean the time during which these repairs were going on, and that the entire completion of them had not been effected up to our Lord's time. These repairs, according to Josephus, had been going on exactly forty-six years when our Lord visited the temple. They were so extensive and costly, that eighteen thousand workmen were employed about them, and they amounted to a re-building. Moreover, the minds of the Jews would probably be full of them at this particular time, because they were of recent date, if not going on at that very time. The Greek words might fairly be rendered, \" Forty and six years has this temple been building.\" — They denote a time, as Whitby remarks, not perfectly past.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.20.2","start":20,"end":20,"heading":"Wilt thou rear it up in three days?","excerpt":"This question implies three things, — a sneer, astonishment, and incredulity. There is probably an emphasis meant to be laid on the word \" thou.\" Such an one as thou 1 Wilt thou do it ?\n\nThat this saying of our Lord, nevertheless, was not thrown away and forgotten, but stuck in the minds of the Jews, though they did not understand it, is strikingly proved by two facts. — One is, that the false witnesses brought it forward, though in a garbled form, when our Lord was arraigned before the high priests. — The? other is, that the Jews taunted Him with it when He hung on the cross. (Matt. xxvi. 61 ; xxvii. 40.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":585,"text":"Matt. xxvi. 61","label":"Matthew 26:61","href":"/mat/26/#v61","status":"detected"},{"at":602,"text":"xxvii. 40","label":"Matthew 27:40","href":"/mat/27/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.21.1","start":21,"end":21,"heading":"But he spake...temple...body.","excerpt":"This verse is an instance of St. John's habit of making explanatory comments in his Qospel as he goes on, in order to make things clear to his Gontile readers.\n\nLet it be noted, that as our Lord calls His own body a \"temple,\" so also the bodies of His believing people are called \" the temple of the Holy Ghost.\" (1 Cor. vi. 19.) If it was wrong to defile and profane the temple made of stone and wood, how much more is it wrong to defile by sin the temple of our bodies ! St. Paul and St. Peter both call our bodies our \"tabernacle.\" (2 Cor. v. 1; 2 Pet. i. 13.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":314,"text":"1 Cor. vi. 19","label":"1 Corinthians 6:19","href":"/1co/6/#v19","status":"detected"},{"at":536,"text":"2 Cor. v. 1","label":"2 Corinthians 5:1","href":"/2co/5/#v1","status":"detected"},{"at":549,"text":"2 Pet. i. 13","label":"2 Peter 1:13","href":"/2pe/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.22.1","start":22,"end":22,"heading":"When...risen...dead...disciples remembered.","excerpt":"This sentence is an interesting proof of two things. For one thing, it shows how much light was brought to the minds of the disciples by our Lord's resurrection, and how many hard sayings of His were at once unravelled and made plnin. — For another thing, it shows how long truth may lie dormant in men's minds without being understood, or doing them any service. It is one of the special offices of the Holy Ghost to bring things to remembrance. (John xiv. 26.) We must not suppose religious teaching does no good because it is not understood immediately. It may do good long after the teacher is dead.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":448,"text":"John xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.22.2","start":22,"end":22,"heading":"They believed the Scripture.","excerpt":"What Scripture does this mean ? It cannot, of course, be our Lord's saying. What our Lord said is specially added, as something beside the Scripture, which the disciples \" believed.\" — Nor yet does it seem likely that it means any particular text in the Old Testament about the resurrection. I incline to the opinion, that it means generally the whole testimony of Scripture to our Lord's claim to be received as the Messiah. When Jesus rose from the dead, the disciples were fully convinced that the Scripture about the Messiah was fulfilled in their Master.\n\nThe expression \"believed\" cannot mean that the disciples then believed for the first time. As in other places, it signifies that they believed fully, and without any more doubt and hesitation. The same may be said of John xiv. 1.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":778,"text":"John xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.23.1","start":23,"end":23,"heading":"Many believed.","excerpt":"These persons do not appear to have really believed with the heart, but to have been only convinced in their understandings. The distinction between intellectual belief and saving belief, and between one degree of saving behef and another, ought to be carefully noticed in Scripture. There is a faith wtich devils have, and a faith which is the gift of God. The persons mentioned in this verse had the former, but not the latter. So also we are told that Simon Matifus \" believed.\" (Acts viii. 13.) Again, there is a real heart-belief which a man may have that admits of great increase. This is the belief spoken of in the preceding verse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":483,"text":"Acts viii. 13","label":"Acts 8:13","href":"/act/8/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.23.2","start":23,"end":23,"heading":"When they saw the miracles.","excerpt":"This expression shows us that there were many miracles worked by our Lord which are nowhere recorded in Scripture. St. John himself tells us so twice over. (John xx. 30; xxi. 25.) Nicodemus refers to these miracles in the beginning- of the following chapter. (John iii, 2.) If it had been good for us to know anything about these miracles, they would no doubt have been recorded. But it is well to remember that there were such miracles, in order that we may rightly understand the unbelief and hardness of the Jews a Jerusalem. The miracles which are related as having been worked in or near Jerusalem, we must remember, are by no means all that our Lord worked there.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":157,"text":"John xx. 30","label":"John 20:30","href":"/jhn/20/#v30","status":"detected"},{"at":170,"text":"xxi. 25","label":"John 21:25","href":"/jhn/21/#v25","status":"detected"},{"at":260,"text":"John iii, 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.24.1","start":24,"end":24,"heading":"Did not commit himself. / He knew all men.","excerpt":"The Greek word so rendered means literally \" Did not trust himself\" It is the same verb that is generally rendered \"believe.\"\n\n[He knew all men.] This is a direct assertion of our Lord's divine omniscience. As God He knew all mankind, and these seeming believers among others. As God, He knew that their hearts were like the stony ground in the parable, and their faith only temporary.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.24.2","start":24,"end":24,"heading":"","excerpt":"Melancthon makes some very wise remarks on this verse, as to the example which our Lord sets us here of caution in dealing with strangers. It is a melancholy fact, which the experience of years always confirjns, that we must not trust implicitly to appearances of kindness, or be ready to open our hearts to every one as a friend, upon short acquaintance. The man who does not hastily contract intimacies, may be thought cold and distant by some ; but in the long run of life he will escape many sorrows. It is a wise saying, that a man ought to be friendly with all, but intimate with few.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.2.25.1","start":25,"end":25,"heading":"Needed not...testify of man. / He knew what was in man.","excerpt":"These words mean that our Lord had no need of any one's testimony \"about man.\" He required no information from others about the real character of those who professed faith in Him.\n\n[He knew what was in man.] This means that our Lord, as God, possessed a perfect knowledge of man's inner nature, and was a discerner of the thoughts and intents of the heart. We should remember Solomon's words in his prayer, \" Thou only knowest the hearts of all the children of men.\" (1 Kings viii. 39.)\n\nThe immense difference between our Lord and all ministers of His Gospel appears strikingly in this verse. Ministers are constantly deceived in their estimate of people. Christ never was, and never could be. When He allowed Judas Iscariot to be a disciple, He \"was perfectly acquainted with his character.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":468,"text":"1 Kings viii. 39","label":"1 Kings 8:39","href":"/1ki/8/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.2.1.1","start":1,"end":1,"heading":"the third day; a marriage; Cana of Galilee","excerpt":"i.e. from the last day mentioned, i. 43. The distance from the place where John was baptizing to Nazareth was about sixty miles, three days journey.\n\na marriage] or a marriage feast, which was frequently celebrated for several (seven) days, Gen. xxix. 22 ff. ; Judges xiv. 12. It is wholly unknown in whose honour the feast was held.\n\nCana of Galilee] So called each time when it is mentioned in the Gospel, to distinguish it from a Cana in Ccelo-Syria (Jos. ' Antt.' xv. 5. i, &c.). This village is mentioned in the N. T. (comp. Jos. 'Vita,' § 16) only by St John here and iv. 46, xxi. 2. It has been traditionally identified (from the 8th century) with Kefr Kenna, about 4^ miles north-west of Nazareth. Recently the site has been sought at a village about nine miles north of Nazareth, Khurbet-Cana, which is said (though this is doubtful) to have retained the name Kana-elJelil. The Syriac versions agree in inserting a -t- in the name (Katna). This may point to local knowledge; and it has been conjectured that Kana may be identified with Katana, a place about four miles from Nazareth.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":241,"text":"Gen. xxix. 22","label":"Genesis 29:22","href":"/gen/29/#v22","status":"detected"},{"at":261,"text":"Judges xiv. 12","label":"Judges 14:12","href":"/jdg/14/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.1.2","start":1,"end":1,"heading":"the mother of Jesus; was there","excerpt":"In St John alone the name of \"the mother of Jesus\" is not mentioned, even when Joseph is named (vi. 42). Comp. xix. 25 ff., note.\n\nwas there] From v. 5 it is evident that the Virgin Mary was closely connected with the family ; and so she was already at the house when Jesus arrived at Cana with His disciples. The absence of all mention of Joseph here and elsewhere (see xix. 27) has been reasonably supposed to imply that he was already dead. See Mark vi. 3, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":111,"text":"xix. 25","label":"John 19:25","href":"/jhn/19/#v25","status":"detected"},{"at":147,"text":"v. 5","label":"John 2:5","href":"/jhn/2/#v5","status":"detected"},{"at":448,"text":"Mark vi. 3","label":"Mark 6:3","href":"/mrk/6/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.1-2.1","start":1,"end":2,"heading":"Chap. II. 1, 2.","excerpt":"The details of time, place, and persons contribute to the meaning of \"the beginning of signs.\" It was shewn in close connexion with the faith of the first disciples (the third day), at the village where one at least of them dwelt (xxi. a), at a festival of the highest natural joy.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.1-11.1","start":1,"end":11,"heading":"3. The Testimony of Signs (ii. 1—11)","excerpt":"The manifestation of the glory of Christ (ii. n) follows naturally upon the recognition of His claims in virtue of testimony and experience. He shews by a significant sign, spontaneously offered in the presence of an acknowledged want and significant only to disciples (v. ii), the nature of the new order which He has already described (i. 51). He has been announced, and followed; He is now believed in. The scene still lies in the circle of the family, and not among \" the people \" or in \" the world.\"\n\nThe narrative proceeds in a simple and exact sequence. The Evangelist describes the time and scene (vv. i, 2), the occasion (vv. 3 — 5), the manner (vv. 6 — 8), the result (vv. 9, 10), and the effect (v. n) of Christ's first sign.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":631,"text":"vv. 3","label":"John 2:3","href":"/jhn/2/#v3","status":"detected"},{"at":655,"text":"vv. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"},{"at":679,"text":"vv. 9, 10","label":"John 2:9–10","href":"/jhn/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.1-11.2","start":1,"end":11,"heading":"","excerpt":"As the beginning of Christ's signs this miracle cannot but have a representative value. We may observe\n\n1. Its essential character. A sign of sovereign power wrought on inorganic matter, not on a living body.\n\n2. Its circumstantial character. The change of the simpler to the richer element. In this respect it may be contrasted with the first public miracle of Moses, with whose history the record of miracles in the Old Testament commences.\n\n3. Its moral character The answer of love to faith, ministering to the fulness of human joy in one of its simplest and most natural forms. Contrast this feature with the action of the Baptist, Matt. xi. 18, 19.\n\nIn each respect the character of the sign answers to the general character of Christ as a new creation, a transfiguration of the ceremonial Law into a spiritual Gospel, the ennobling of the whole life. It may be added also that the scene of the \" sign \" — a marriage feast — is that under which the accomplishment of Christ's work is most characteristically prefigured, ch. iii. 29 ; Matt. xxii. 2 ff., . xxv. i ff. ; Rev. xix. 7, xxi. 2.\n\nThis miracle alone of those recorded by St John has no parallel in the Synoptists ; and we cannot but conclude from the minuteness of the details of the history that the Mother of the Lord made known some of them to the Apostle to whose care she was entrusted. Moreover in this miracle only does she occupy a prominent place.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":637,"text":"Matt. xi. 18, 19","label":"Matthew 11:18–19","href":"/mat/11/#v18","status":"detected"},{"at":1030,"text":"iii. 29","label":"John 3:29","href":"/jhn/3/#v29","status":"detected"},{"at":1040,"text":"Matt. xxii. 2","label":"Matthew 22:2","href":"/mat/22/#v2","status":"detected"},{"at":1074,"text":"Rev. xix. 7","label":"Revelation 19:7","href":"/rev/19/#v7","status":"detected"},{"at":1087,"text":"xxi. 2","label":"Revelation 21:2","href":"/rev/21/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.2.1","start":2,"end":2,"heading":"And both Jesus...and; was called; his disciples","excerpt":"Rather, And Jesus also...and (iii. 23, xviii. 2, 5, xix. 39).\n\nwas called] i.e. on his return from the Baptist, and not had been called. his disciples] This is the first distinct mention of the relation in which the little group gathered from \"the disciples of John\" (i. 35, 3 7) now stood to the greater Teacher (\"Rabbi,\" i 49).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.3.1","start":3,"end":3,"heading":"when they wanted wine","excerpt":"Rather, -when the wine failed, as it might be expected to do from the unexpected addition of seven guests to the party already gathered. The fact that the arrival of Jesus had brought the difficulty, made it more natural to apply to Him for the removal of it. There is a Jewish saying, \"Without wine there is no joy\" ('Pesach.' 109 a, Wiinsche), and the failure of the wine at a marriage feast would be most keenly felt. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.3.2","start":3,"end":3,"heading":"They have no wine","excerpt":"It is enough to state the want. To describe the circumstance is in such a case to express a silent prayer. Compare xi. 3, and contrast that passage with iv. 47.\n\nThe Mother of the Lord having heard of the testimony of the Baptist, and seeing the disciples gathered round her Son, the circumstances of whose miraculous birth she treasured in her heart (Luke ii. 19, 51), must have looked now at length for the manifestation of His power, and thought that an occasion only was wanting. Yet even so she leaves all to His will. Contrast Luke ii. 48.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":352,"text":"Luke ii. 19, 51","label":"Luke 2:19","href":"/luk/2/#v19","status":"detected"},{"at":352,"text":"Luke ii. 19, 51","label":"Luke 2:51","href":"/luk/2/#v51","status":"detected"},{"at":533,"text":"Luke ii. 48","label":"Luke 2:48","href":"/luk/2/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.3-5.1","start":3,"end":5,"heading":"3—5.","excerpt":"The depth, obscurity, and (at the same time) naturalness of this conversation witness to the substantial truth of the record. The words only become intelligible when the exact relation between the mother of Jesus and her divine Son is apprehended. As soon as this is grasped the implied request, the apparent denial, the persistence of trust, the triumph of faith, are seen to hang harmoniously together.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.4.1","start":4,"end":4,"heading":"Jesus saith; Woman","excerpt":"And Jesus saith. These two clauses are joined together closely, just as vv. 7, 8, while vv. 5 and 7 are not connected with what immediately precedes.\n\nThe order here is, What have I to do with thee, woman f It is otherwise in xix. 26. Here the contrast comes first ; there the personality.\n\nWoman] In the original there is not the least tinge of reproof or severity in the term. The address is that of courteous respect, even of tenderness. See xix. 26. Comp. iv. 21, xx- J3» 15- At the same time it emphasizes the special relation which it expresses ; as here the contrast between the divine Son and the human Mother.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":72,"text":"vv. 7, 8","label":"John 2:7–8","href":"/jhn/2/#v7","status":"detected"},{"at":88,"text":"vv. 5","label":"John 2:5","href":"/jhn/2/#v5","status":"detected"},{"at":460,"text":"iv. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.4.2","start":4,"end":4,"heading":"what have I to do with thee?","excerpt":"Or, what hast thou to do with me ? Literally, what is there to me and thee f ... \"Leave me to myself; let me follow out my own course.\" The phrase occurs not unfrequently in the Old Testament, 2 S. xvi. 10 ; 1 K. xvii. 18; 2 Chro. xxxv. 21 (Judg. xi. 12). It is found also in the New Testament: Matt. viii. 29, and parallels. Comp. Matt, xxvii. 19. Everywhere it marks some divergence between the thoughts and ways of the persons so brought together. In this passage it serves to shew that the actions of the Son of God, now that He has entered on His divine work, are no longer dependent in any way on the suggestion of a woman, even though that woman be His Mother. Henceforth all He does springs from within, and will be wrought at its proper season. The time of silent discipline and obedience (Luke ii. 51) was over. Comp. Matt. xii. 46 ff.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":241,"text":"Judg. xi. 12","label":"Judges 11:12","href":"/jdg/11/#v12","status":"detected"},{"at":295,"text":"Matt. viii. 29","label":"Matthew 8:29","href":"/mat/8/#v29","status":"detected"},{"at":799,"text":"Luke ii. 51","label":"Luke 2:51","href":"/luk/2/#v51","status":"detected"},{"at":828,"text":"Matt. xii. 46","label":"Matthew 12:46","href":"/mat/12/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.4.3","start":4,"end":4,"heading":"mine hour is not yet come","excerpt":"the due time for the fulfilment of my work. The words are here used of that part of Christ's work which was shewn in the first revelation of His glory ; but more commonly they refer to the consummation of it in the Passion. See viii. 20, note, xvii. i, note. Mary may have believed that the first manifestation of Christ would lead at once to full triumph ; and to that fancy the words are a pregnant answer.\n\nThere is no inconsistency between this declaration of Christ that \" His hour was not yet come,\" and the fulfilment of the prayer which followed immediately. A change of moral and spiritual conditions is not measured by length of time. Comp. xiii. i, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.5.1","start":5,"end":5,"heading":"5.","excerpt":"The Lord's reply left the faith which rests absolutely in Him unshaken. Nowhere else perhaps is such trust shewn. Whether divine help was given through Him or not, so much at least could be provided, that if the right moment came — and it is impossible to use a temporal measure for moral changes — all should be ready for His action. Whatsoever he saitb unto you, do it ; the command is wholly unlimited : all is left to Christ.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.6.1","start":6,"end":6,"heading":"six waterpots","excerpt":"The large number would be required in consequence of the many guests assembled at the feast. They were of stone — as our canon directs fonts to be — since that material is less liable to impurity. Vessels of stone or earthenware were prescribed by Jewish tradition for the washings before and aftermeals (' Sola,' 4, WUnsche). The \"purifying\" extended not only to the \" washing of hands,\" but also to \" the washing of cups and brasen vessels and couches\" (Mark vii. 3, 4). For the washing of vessels, which were immersed and not only sprinkled, later tradition prescribed a receptacle holding \"forty Sata,\" about five times as large as one of these.\n\nDr E. D. Clarke gives a remarkable illustration of the passage: \"...walking among these ruins [at Cana] we saw large, massy stone water- pots... not preserved nor exhibited as reliques, but lying about, disregarded by the present inhabitants ... From their appearance and the number of them, it was quite evident that a practice of keeping water in large stone pots, each holding from eighteen to twenty-seven gallons, was once common in the country.\" (' Travels,' II. p. 445, referred to by Van Lennep, • Bible Customs,' p. 45, note.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":456,"text":"Mark vii. 3, 4","label":"Mark 7:3–4","href":"/mrk/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.6.2","start":6,"end":6,"heading":"the purifying of the Jews; two or three firkins apiece","excerpt":"See -v. 13. The words seem to contain an allusion to a Christian purification. Comp. iii. 45 ; Heb. i. 3 ; 2 Pet. i. 9.\n\ntwo or three frkins apiece] The measure here (metretes) probably corresponds with the Bath, which was equivalent to three Sata (measures, Matt. xiii. 33), about 8| gallons. It is reasonable to suppose that the vessels provided for this extraordinary gathering were of different sizes, but all large.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":5,"text":"v. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":85,"text":"iii. 45","label":"John 3:45","href":"/jhn/3/#v45","status":"detected"},{"at":95,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"},{"at":107,"text":"2 Pet. i. 9","label":"2 Peter 1:9","href":"/2pe/1/#v9","status":"detected"},{"at":259,"text":"Matt. xiii. 33","label":"Matthew 13:33","href":"/mat/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.6-8.1","start":6,"end":8,"heading":"6—8.","excerpt":"The manner of working the miracle is described with singular minuteness and yet with singular reserve. The wine is found to be present ; the water shews the contents of the source from which it was drawn.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.7.1","start":7,"end":7,"heading":"unto them; they filled them up to the brim","excerpt":"The sixth verse is substantially parenthetical, and in thought v. ^ follows v. 5 directly.\n\nthey filed them up to the brim] This preliminary work was done completely, so that the contents of the vessels were obvious to all.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"v. 5","label":"John 2:5","href":"/jhn/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.8.1","start":8,"end":8,"heading":"Draw out","excerpt":"Rather, Draw. There is considerable obscurity as to the meaning of these words. According to the current interpretation the water in the vessels of purification was changed into wine, and the servants are bidden to draw from these. There is nothing in the text wnich definitely points to such an interpretation ; and the original word is applied most naturally to drawing water from the well (iv. 7, 15), and not from a vessel like the waterpot. Moreover the emphatic addition of now seems to mark the continuance of the same action of drawing as before, but with a different end. Hitherto they had drawn to fill the vessels of purification : they were charged now to \" draw and bear to the governor of the feast.\" It seems most unlikely that water taken from vessels of purification could have been employed for the purpose of the miracle. On the other hand, the significance of the miracle comes out with infinitely greater force if the change is wrought through the destination of the element. That which remained water when kept for a ceremonial use became wine when borne in faith to minister to the needs, even to the superfluous requirements, of life. This view, that the change in the water was determined by its destination for use at the feast, can be held equally if the water so used and limited to that which was used were \"drawn\" from the vessels, and not from the well.\n\nIf, however, the traditional view of the miracle be retained no real difficulty can be felt in the magnitude of the marriage gift with which Christ endowed the house of a friend.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.8.2","start":8,"end":8,"heading":"the governor (ruler, as v. 9) of the feast","excerpt":"Some have supposed this \"ruler\" to be the chief servant, \" steward,\" to whose care all the arrangements of the feast were entrusted, and not one of the guests. This is the classical usage of the term employed, and hence Juvencus speaks of summus minister. But on the other hand, in Ecclus. xxxv. i? 2) one of the guests is described as \"ruler\" ..., and there is no certain evidence that the Jews had any such an officer among their servants, who certainly would not in any case be likely to be found in such a household as this.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.9-10.1","start":9,"end":10,"heading":"9, 10. / When the ruler...the governor...called","excerpt":"The independent witness to the two parts of the miracle establishes its reality. The ruler of the feast declares what the element is, the servants knew what it was.\n\n9. When the ruler. ..the governor... called] And when the ruler. ..the ruler. ..calleth .... See xviii. 33.\n\nthat <unu model Literally, when it had become, after it had become. The clause is predicative and not simply descriptive.\n\nand knew not. . .knew] This clause is most probably to be taken as a parenthesis : When the ruler tasted. . . (and he knew not. . .but. . .knew) he calleth... Comp. i. 14, note. -His ignorance of the source from which the wine came did not lead to his inquiry, but rather gave weight to his spontaneous testimony to its excellence.\n\nwhich drew] which had drawn. Vulg. qui haurierant.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":563,"text":"i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.10.1","start":10,"end":10,"heading":"10.","excerpt":"The words are half playful and fall in with the character of the scene. The form of the first part of the sentence is proverbial, and there is nothing to offend in the strong term, have well drunk (comp. Gen. xliii. 34, LXX.), \"drunk freely,\" which has no immediate application to the guests present. The last clause seems to be one of those unconscious prophecies in which words spoken in recognition of a present act reveal the far deeper truth of which it is a sign.\n\nat the beginning doth set] first setteth on.\n\ngood wine] Rather, the good wine from his store. The definite article is made pokited by the end of the verse.\n\nworse] poorer. Literally, smaller. Omit then.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"Gen. xliii. 34","label":"Genesis 43:34","href":"/gen/43/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.11.1","start":11,"end":11,"heading":"This beginning...; miracles","excerpt":"Rather, according to the true reading, This as a beginning of his signs . . .\n\nmiracles'] signs .... The value of the work was rather in what it indicated than in what it was. Miracles, in this aspect which is commonest in the New Testament, are revelations of truth through the symbolism of the outward acts. ,\n\nThe translation signs is always preserved in the Synoptists except Luke xxiii. 8 (see Matt. xvi. 3) ; but in St John we frequently find the rendering miracles, even where the point of the teaching is lost by this translation, e.g. John vi. 26, not because ye' saw signs but..., where the motive was not the prospect of something yet nobler to be revealed, but acquiescence in the gross satisfaction of earthly wants. Whenever the word is used of Christ's works it is always with distinct reference to a higher character which they indicate. Those who call them \"signs\" attach to Him divine attributes in faith, ii. 23, iii. 2, &c., or fear, xi. 47; and each sign gave occasion to a growth of faith or unbelief according to the spirit of those who witnessed it. The word was adopted into the Aramaic dialect ... in the general sense of \" sign.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":380,"text":"Luke xxiii. 8","label":"Luke 23:8","href":"/luk/23/#v8","status":"detected"},{"at":399,"text":"Matt. xvi. 3","label":"Matthew 16:3","href":"/mat/16/#v3","status":"detected"},{"at":544,"text":"John vi. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.11.2","start":11,"end":11,"heading":"","excerpt":"In this passage the twofold effect of the sign is described by St John, first as a manifestation of Christ's glory, and next as a ground of faith in those who were already disciples. The office of miracles towards those who do not believe is wholly left out of sight.\n\nmanifested forth] manifested. The word ... is frequent in St John, ch. i. 31, vii. 4, xxi. i, &c.\n\nhis glory'] The glory (comp. i. 14, note) is truly, inherently, Christ's glory. A prophet would manifrst the glory of God. The manifestation of His glory in this \"sign\" must not be sought simply in what we call its \" miraculous\" element, but in this taken in connexion with the circumstances, as a revelation of the insight, the sympathy, the sovereignty of the Son of Man, who was the Word Incarnate. See Additional Note.\n\nhis disciple i believed on him] Testimony (i. 36) directs those who were ready to welcome Christ to Him. Personal intercourse converts followers into disciples (ii. 2). A manifestation of power, as a sign of diviner grace, converts discipleship into personal faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":340,"text":"i. 31","label":"John 1:31","href":"/jhn/1/#v31","status":"detected"},{"at":397,"text":"i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.12.1","start":12,"end":12,"heading":"12.","excerpt":"This verse forms a transition. As yet the family life was not broken. Till \"His hour was come \" in a new sense the Lord still waited as He had hitherto lived.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.12.2","start":12,"end":12,"heading":"his brethren; not many days","excerpt":"From the mention of \"his brethren,\" who are not noticed vv. i, 2, it appears likely that the Lord had returned to Nazareth from Cana. The passing reference to a sojourn at Capernaum falls in with what is said in the Synoptists (Matt. iv. 13) of the Lord's subsequent removal thither from Nazareth at the commencement of His Galilaean ministry, though this fact is not expressly mentioned by St John. Comp. vi. 24 ff.\n\nhis brethren] Most probably the sons of Joseph by a former marriage. See an exhaustive essay by Dr Lightfoot, ' Galatians,' Essay n.\n\nnot many days'] This is perhaps mentioned to shew that at present Capernaum was not made the permanent residence of the Lord, as it became afterwards.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":228,"text":"Matt. iv. 13","label":"Matthew 4:13","href":"/mat/4/#v13","status":"detected"},{"at":406,"text":"vi. 24","label":"John 6:24","href":"/jhn/6/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.13.1","start":13,"end":13,"heading":"the Jews' passover; went up","excerpt":"ch. xi. 55. Comp. vi. 4. The exact rendering, the passover of the Jews, brings out the sense more clearly. The phrase appears to imply distinctly the existence of a recognised \" Christian Passover \" at the time when the Gospel was written. Compare v. 6. Origen ('in Joh.' t. x. § 14) thinks that the words mark how that which was \"the Lord's Passover\" had been degraded into a merely human ceremonial.\n\nFor the general sense in which the term the Jews is used in St John, see Introd. pp. ix, x.\n\n'went up] ch. v. i, vii. 8, 10, xi. 55, xii. 20. Comp. Luke ii. 41 f.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"xi. 55","label":"John 11:55","href":"/jhn/11/#v55","status":"detected"},{"at":18,"text":"vi. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"},{"at":248,"text":"v. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"},{"at":551,"text":"Luke ii. 41","label":"Luke 2:41","href":"/luk/2/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.13-17.1","start":13,"end":17,"heading":"13—17.","excerpt":"The record is a commentary on Mai. iii. i ff. Comp. Zech. xiv. ao f. The first step in Messiah's work was the abolition of the corruptions which the selfishness of a dominant and faithless hierarchy had introduced into the divine service. Origen ('in Joh.' t. x. § 1 6) justly points out the spiritual application of this first act of Christ's ministry to His continual coming both to the Church and to individual souls.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.13-22.1","start":13,"end":22,"heading":"Christ's work at Jerusalem in the temple (ii. 13—22)","excerpt":"It is impossible not to feel the change which at this point comes over the narrative. There is a change of place, of occasion, of manner of action. Jerusalem and Cana, the passover and the marriage feast, the stern Reformer and the sympathizing Guest. So too the spiritual lessons which the two signs convey are also complementary. The first represents the ennobling of common life, the second the purifying of divine worship. Or, to put the truth in another light, the one is a revelation of the Son of man, and the other a revelation of the Christ, the Fulfiller of the hope and purpose of Israel.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.13-22.2","start":13,"end":22,"heading":"","excerpt":"The Synoptists narrate a cleansing of the temple as having taken place on the day of the triumphal entry into Jerusalem before the last passover (Matt. xxi. 12 ff. ; Mark xi. 15 ff.; Luke xix. 45 if.). Of such an incident there is no trace in St John (xii. 12 ff.), and conversely the Synoptists have no trace of an earlier cleansing. It has been supposed that the event has been transposed in the Synoptic narratives owing to the fact that they give no account of the Lord's ministry at Jerusalem before the last journey; but a comparison of the two narratives is against the identification.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":146,"text":"Matt. xxi. 12","label":"Matthew 21:12","href":"/mat/21/#v12","status":"detected"},{"at":166,"text":"Mark xi. 15","label":"Mark 11:15","href":"/mrk/11/#v15","status":"detected"},{"at":183,"text":"Luke xix. 45","label":"Luke 19:45","href":"/luk/19/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.13-22.3","start":13,"end":22,"heading":"","excerpt":"Nor on the other hand, is there any improbability in the repetition of such an incident. In each case the cleansing was effected in immediate connexion with the revelation of Jesus as the Messiah. This revelation was twofold: first when He claimed His royal power at the entrance on His work, and then when He claimed it again at the close of His work. In the interval between these two manifestations He fulfilled the office of a simple prophet. In the first case, so to speak, the issue was as yet doubtful ; in the second, it was already decided ; and from this difference flows the difference in the details of the incidents themselves. For example, there is a force in the addition \" a house of prayer for all nations\" in the immediate prospect of the Passion and of the consequent rejection of the Jews, which finds no place at the beginning of the Lord's ministry, when He enters as a Son into \" His Father's house.\" And again, the neutral phrase, \"a house of merchandise,\" is in the second case represented by its last issue \"a den of robbers.\"\n\nAssuming that the two cleansings are distinct, it is easy to see why St John records that which occurred at the beginning, because it was the first crisis in the separation of faith and unbelief; while the Synoptists necessarily, from the construction of their narratives, recorded the later one. This, on the other hand, was virtually included in the first, and there was no need that St John should notice it.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.14.1","start":14,"end":14,"heading":"And found; in the temple","excerpt":"And He found. There is a pause at the end of -v. 13 which must be marked by the commencement of a new sentence. The visit to the Holy City is recorded first, and then the visit to the temple. It was natural that the Lord's work should begin not only at Jerusalem but also at the centre of divine worship, the sanctuary of the theocracy. He now comes in due time to try the people in His Father's house, and to judge abuses which He must have seen often on earlier visits. The event is to be placed before the passover (v. 23), and probably on the eve of the feast, when leaven was cleared away, Exod. xii. 15 ; i Cor. v. 7.\n\nin the temple] i.e. in the outer court, the court of the Gentiles, where there was a regular market, belonging to the house of Hanan (Annas). See note on Mark xi. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":46,"text":"v. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":519,"text":"v. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"},{"at":595,"text":"Exod. xii. 15","label":"Exodus 12:15","href":"/exo/12/#v15","status":"detected"},{"at":618,"text":"v. 7","label":"John 2:7","href":"/jhn/2/#v7","status":"detected"},{"at":779,"text":"Mark xi. 15","label":"Mark 11:15","href":"/mrk/11/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.14.2","start":14,"end":14,"heading":"","excerpt":"The two words translated \"temple\" in A.V. require to be distinguished carefully, (1) Hieron, the whole sacred enclosure, with the courts and porticoes, which is never used metaphorically ; and (2) Naos, the actual sacred building, used below of the body of the Lord (v. 21), and of Christians who form His spiritual body (i Cor. iii. 16, 17, vi. 19 ; 2 Cor. vi. 1 6). The distinction is often- very interesting. Contrast Matt. iv. 5, xii. 6, xxiv. i ; Luke ii. 37, 46 ; John x. 23 ; Acts iii. 10, xxi. 28 (Hieron, the temple-courts), with Matt, xxiii. 17, 35, xxvK. j, note, 51 ; Luke i. 21 ; John ii. 20 (Naos, the sanctuary).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":267,"text":"v. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"},{"at":351,"text":"2 Cor. vi. 1","label":"2 Corinthians 6:1","href":"/2co/6/#v1","status":"detected"},{"at":421,"text":"Matt. iv. 5","label":"Matthew 4:5","href":"/mat/4/#v5","status":"detected"},{"at":434,"text":"xii. 6","label":"Matthew 12:6","href":"/mat/12/#v6","status":"detected"},{"at":452,"text":"Luke ii. 37, 46","label":"Luke 2:37","href":"/luk/2/#v37","status":"detected"},{"at":452,"text":"Luke ii. 37, 46","label":"Luke 2:46","href":"/luk/2/#v46","status":"detected"},{"at":470,"text":"John x. 23","label":"John 10:23","href":"/jhn/10/#v23","status":"detected"},{"at":483,"text":"Acts iii. 10","label":"Acts 3:10","href":"/act/3/#v10","status":"detected"},{"at":497,"text":"xxi. 28","label":"Acts 21:28","href":"/act/21/#v28","status":"detected"},{"at":580,"text":"Luke i. 21","label":"Luke 1:21","href":"/luk/1/#v21","status":"detected"},{"at":593,"text":"John ii. 20","label":"John 2:20","href":"/jhn/2/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.15.1","start":15,"end":15,"heading":"a scourge of small cords","excerpt":"as a symbol of authority and not as a weapon of offence. The \"cords\" ... would be at hand. No corresponding detail is mentioned in the parallel narratives. Jewish tradition ('Sanh.' 98 b, WUnsche) figured Messiah as coming with a scourge for the chastisement of evil-doers. On this occasion only, when He came to claim authority by act, did the Lord use the form ot force. For the effect compare xviii. 6.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.16.1","start":16,"end":16,"heading":"Take these things hence; my Father's house; house of merchandise","excerpt":"Since these could not be driven. There is no reason to think that those who sold the offerings of the poor were as such dealt with more gently than other traffickers.\n\nmy Fathers house\"] Compare Luke ii. 49 (\"in that which belongs to my Father\"). The speciality of the title (my Father's house, not our Father's house) must be noticed. When Christ finally left the temple (Matt. xxiv. i) He spoke of it to the Jews as your bouse (Matt. xxiii. 38); the people had claimed and made their own what truly belonged to God. It must be observed also that the Lord puts forth His relation to God as the fact from whioh His Messiahship might be inferred. This formed the trial of faith.\n\nbouse of merchandise'] Contrast Matt. xxi. 13 (a den of robbers). Here the tumult and confusion of worldly business is set over against the still devotion which should belong to the place of worship.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":195,"text":"Luke ii. 49","label":"Luke 2:49","href":"/luk/2/#v49","status":"detected"},{"at":430,"text":"Matt. xxiii. 38","label":"Matthew 23:38","href":"/mat/23/#v38","status":"detected"},{"at":711,"text":"Matt. xxi. 13","label":"Matthew 21:13","href":"/mat/21/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.17.1","start":17,"end":17,"heading":"And (omit) his disciples","excerpt":"We notice here on the occasion of the first public act of Christ, as throughout St John, the double effect of the act on those who already believed, and on those who were resolutely unbelieving. The disciples remembered at the time (contrast v. 22) that this trait was characteristic of the true prophet of God, who gave himself for his people. The Jews found in it an occasion for fresh demands of proof.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":242,"text":"v. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.17.2","start":17,"end":17,"heading":"","excerpt":"The words occur in Ps. lxix. 9. The remainder of the verse is applied to the Lord by St Paul, Rom. xv. 3. Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25).\n\nFor a general view of the quotations from the Old Testament in St John see Introd.\n\nThe zeal of thine house] the burning jealousy for the holiness of the house of God, and so for the holiness of the people who were bound by service to it, as well as for the honour of God Himself. Comp. Rom. x. 2 ; 2 Cor. xi. 2.\n\nbath eaten me According to the true text, will eat (devour) me. The reference is not to the future Passion of the Lord, but to the overpowering energy and fearlessness of His piesent action. It is not natural to suppose that the disciples had at the time any clear apprehension of what the issue would be. They only felt the presence of a spirit which could not but work.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":19,"text":"Ps. lxix. 9","label":"Psalms 69:9","href":"/psa/69/#v9","status":"detected"},{"at":94,"text":"Rom. xv. 3","label":"Romans 15:3","href":"/rom/15/#v3","status":"detected"},{"at":154,"text":"John xv. 25","label":"John 15:25","href":"/jhn/15/#v25","status":"detected"},{"at":198,"text":"v. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"},{"at":206,"text":"Rom. xi. 9, 10","label":"Romans 11:9–10","href":"/rom/11/#v9","status":"detected"},{"at":222,"text":"v. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":231,"text":"Acts i. 20","label":"Acts 1:20","href":"/act/1/#v20","status":"detected"},{"at":243,"text":"v. 25","label":"John 2:25","href":"/jhn/2/#v25","status":"detected"},{"at":539,"text":"Rom. x. 2","label":"Romans 10:2","href":"/rom/10/#v2","status":"detected"},{"at":551,"text":"2 Cor. xi. 2","label":"2 Corinthians 11:2","href":"/2co/11/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.18.1","start":18,"end":18,"heading":"Then answered the Jews; answered; What sign shewest thou...","excerpt":"The Jews therefore answered (and so in <v. 20). See i. 22, note. The connexion is with -v. 16 directly.\n\nanswered] The term is not unfrequently used when the word spoken is a reply to or a criticism upon something done, or obviously present to the mind of another: e.g. v. 17, xix. 7 ; Matt. xi. 25, xvii. 4, xxviii. 5 ; Mark x. 51, xii. 35 ; Luke i. 60, xiii. 14 ; Acts iii. 12, v. 8; Rev. vii. 13. And once even in reference to the significant state of the barren fig-tree ; Mark xi. 14.\n\nWhat sign shewest thou...'] By what clear and convincing token (comp. i Cor. i. 22) can we be made to see that thou hast the right to exercise high prophetic functions, teeing that ... thou doest these things which belong to a great prophet's work? Comp. Matt. xxi. 23.\n\nThe same demand for fresh evidence in the presence of that which ought to be decisive is found ch. vi. 30 ; Matt. xii. 38 f., xvi. i ff.\n\ndoest] The work was not past only, but evidently charged with present consequences.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":40,"text":"v. 20","label":"John 2:20","href":"/jhn/2/#v20","status":"detected"},{"at":88,"text":"v. 16","label":"John 2:16","href":"/jhn/2/#v16","status":"detected"},{"at":270,"text":"v. 17","label":"John 2:17","href":"/jhn/2/#v17","status":"detected"},{"at":286,"text":"Matt. xi. 25","label":"Matthew 11:25","href":"/mat/11/#v25","status":"detected"},{"at":300,"text":"xvii. 4","label":"Matthew 17:4","href":"/mat/17/#v4","status":"detected"},{"at":309,"text":"xxviii. 5","label":"Matthew 28:5","href":"/mat/28/#v5","status":"detected"},{"at":321,"text":"Mark x. 51","label":"Mark 10:51","href":"/mrk/10/#v51","status":"detected"},{"at":333,"text":"xii. 35","label":"Mark 12:35","href":"/mrk/12/#v35","status":"detected"},{"at":343,"text":"Luke i. 60","label":"Luke 1:60","href":"/luk/1/#v60","status":"detected"},{"at":355,"text":"xiii. 14","label":"Luke 13:14","href":"/luk/13/#v14","status":"detected"},{"at":366,"text":"Acts iii. 12","label":"Acts 3:12","href":"/act/3/#v12","status":"detected"},{"at":380,"text":"v. 8","label":"Acts 5:8","href":"/act/5/#v8","status":"detected"},{"at":386,"text":"Rev. vii. 13","label":"Revelation 7:13","href":"/rev/7/#v13","status":"detected"},{"at":477,"text":"Mark xi. 14","label":"Mark 11:14","href":"/mrk/11/#v14","status":"detected"},{"at":746,"text":"Matt. xxi. 23","label":"Matthew 21:23","href":"/mat/21/#v23","status":"detected"},{"at":861,"text":"vi. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"},{"at":870,"text":"Matt. xii. 38","label":"Matthew 12:38","href":"/mat/12/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.18-22.1","start":18,"end":22,"heading":"18 ff.","excerpt":"The act in which the Lord offered a revelation of Himself called out no faith in the representatives of the nation. Thereupon in answer to their demand He takes the temple, which He had vainly cleansed, as a sign, having regard to the destruction which they would bring upon it. The end was now visible though far off. Comp. Matt. ix. 15.\n\nThe words are an illustration of Luke xvi. 31. To those who disregarded the spirit of Moses, the Resurrection became powerless.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":325,"text":"Matt. ix. 15","label":"Matthew 9:15","href":"/mat/9/#v15","status":"detected"},{"at":373,"text":"Luke xvi. 31","label":"Luke 16:31","href":"/luk/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.19.1","start":19,"end":19,"heading":"Destroy this temple...","excerpt":"The phrase here placed in its true context appears twice as the basis of an accusation, (1) Matt. xxvi. 61, note; Mark xiv. 57, 8, and (2) Acts vi. 14. In both cases the point of the words is altered by assigning to Christ the work of destruction which he leaves to the Jews. (I am able to (I will) destroy as contrasted with Destroy.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":92,"text":"Matt. xxvi. 61","label":"Matthew 26:61","href":"/mat/26/#v61","status":"detected"},{"at":114,"text":"Mark xiv. 57, 8","label":"Mark 14:57","href":"/mrk/14/#v57","status":"detected"},{"at":139,"text":"Acts vi. 14","label":"Acts 6:14","href":"/act/6/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.19.2","start":19,"end":19,"heading":"","excerpt":"In the interpretation of the words two distinct ideas have to be brought into harmony, (1) the reference to the actual temple which is absolutely required by the context, and (2) the interpretation of the .Evangelist (v. 21). At the same time the \"three days\" marks the fulfilment as historical and definite. The point of connexion lies in the conception of the temple as the seat of God's presence among His people. So far the temple was a figure of the Body of Christ. The rejection and death of Christ, in whom dwelt the fulness of God, brought with it necessarily the destruction of the temple, first spiritually, when the veil was rent (Matt, xxvii. 51), and then materially .... On the other hand the Resurrection of Christ was the raising again of the Temple, the complete restoration of the tabernacle of God's presence to men, perpetuated in the Church, which is Christ's body.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":218,"text":"v. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.19.3","start":19,"end":19,"heading":"","excerpt":"It may be noticed that on a similar occasion the Lord referred to the \"sign of the prophet Jonah,\" as that alone which should be given (Matt. xii. 39, xvi. 4). Life through death; construction through dissolution; the rise of the new from the fall of the old ; these are the main thoughts.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":136,"text":"Matt. xii. 39","label":"Matthew 12:39","href":"/mat/12/#v39","status":"detected"},{"at":151,"text":"xvi. 4","label":"Matthew 16:4","href":"/mat/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.20.1","start":20,"end":20,"heading":"Forty and six...building; rear it up; in three days","excerpt":"Rather, In forty and six...was this temple built as we now see it. The work is regarded as complete in its present state, though the reparation of the whole structure was not completed till 36 years afterwards. Herod the Great began to restore the temple in B.C. 20 (Jos. 'B. J.' i. 21 (16). i : comp. ' Antt.' xv. n (14. i), and the design was completed by Herod Agrippa A.D. 64. The tense of the verb ... marks a definite point reached ; that point probably coincided with the date of the Lord's visit ; but the form of expression makes it precarious to insist on the phrase as itself defining this coincidence.\n\nrear it up] raise It up : the same word is used as before. That which Christ raises (x. 18) is that which was (raise it up) and not another. The old Church is transfigured and not destroyed. The continuity of revelation is never broken.\n\nin three days] Comp. Hos. vi. 2.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":874,"text":"Hos. vi. 2","label":"Hosea 6:2","href":"/hos/6/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.21.1","start":21,"end":21,"heading":"But he...","excerpt":"The pronoun (i. 1 8, note) is emphatic and marks a definite contrast, not only between the Lord and the Jews, but also between the Lord and the apostles. St John seems to look back again upon the far distant scene as interpreted by his later knowledge, and to realise how the Master foresaw that which was wholly hidden from the disciples.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.21.2","start":21,"end":21,"heading":"the temple of his body","excerpt":"i.e. the temple defined to be His body, as in the phrase \"the cities of Sodom and Gomorrah \" (2 Pet, ii. 6). Compare Acts iv. 22 ; 2 Cor. v. i ; Rom. iv. TI (v. 1.). For the usage see i Cor. vi. 19 ; Rom. viii. 11.\n\nSt John notices on other occasions the real meaning of words of the Lord not understood at first : vii. 39, xii. 33, xxi. 19 ; and in each case he speaks with complete authority. This trait of progressive knowledge is inexplicable except as a memorial of personal experience.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":117,"text":"Acts iv. 22","label":"Acts 4:22","href":"/act/4/#v22","status":"detected"},{"at":158,"text":"v. 1","label":"John 2:1","href":"/jhn/2/#v1","status":"detected"},{"at":200,"text":"Rom. viii. 11","label":"Romans 8:11","href":"/rom/8/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.22.1","start":22,"end":22,"heading":"was risen; remembered; had said","excerpt":"Rather, was raised : so also xxi. 14. The full phrase would be, \" was raised by God from the dead,\" as in the corresponding expression, \"whom God raised from the dead\" (Acts iii. 15, iv. 10, v. 30, x. 40, xiii. 30, 37; Rom. iv. 24, viii. ii, x. 9; i Cor. xv. 15, &c.). In all these cases the resurrection is regarded as an awakening effected by the power of the Father. Much less frequently it is presented simply as a rising again, consequent on the awakening, in reference to the manifestation of the power of the Son, Mark viii. 31, ix. 9; Luke xxiv. 7. Comp. John xi. 23, 24 ; and -v. 19, note.\n\nremembered'] v. 17. The repetition of the word seems to mark the facts of Christ's life as a new record of revelation, on which the disciples pondered even before the facts were committed to writing. Compare xii. 16.\n\nhad said] Rather, spake (omit unto them). The original tense ... implies either a repetition of or a dwelling upon the words. Comp. v. 18, vi. 6, 65, 71, viii. 27, 31, xii. 33, iv. 33, 42, &c.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":169,"text":"Acts iii. 15","label":"Acts 3:15","href":"/act/3/#v15","status":"detected"},{"at":183,"text":"iv. 10","label":"Acts 4:10","href":"/act/4/#v10","status":"detected"},{"at":191,"text":"v. 30","label":"Acts 5:30","href":"/act/5/#v30","status":"detected"},{"at":198,"text":"x. 40","label":"Acts 10:40","href":"/act/10/#v40","status":"detected"},{"at":205,"text":"xiii. 30, 37","label":"Acts 13:30","href":"/act/13/#v30","status":"detected"},{"at":205,"text":"xiii. 30, 37","label":"Acts 13:37","href":"/act/13/#v37","status":"detected"},{"at":219,"text":"Rom. iv. 24","label":"Romans 4:24","href":"/rom/4/#v24","status":"detected"},{"at":521,"text":"Mark viii. 31","label":"Mark 8:31","href":"/mrk/8/#v31","status":"detected"},{"at":536,"text":"ix. 9","label":"Mark 9:9","href":"/mrk/9/#v9","status":"detected"},{"at":543,"text":"Luke xxiv. 7","label":"Luke 24:7","href":"/luk/24/#v7","status":"detected"},{"at":563,"text":"John xi. 23, 24","label":"John 11:23–24","href":"/jhn/11/#v23","status":"detected"},{"at":586,"text":"v. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"},{"at":613,"text":"v. 17","label":"John 2:17","href":"/jhn/2/#v17","status":"detected"},{"at":950,"text":"v. 18","label":"John 2:18","href":"/jhn/2/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.22.2","start":22,"end":22,"heading":"believed; the scripture","excerpt":"A different construction is used here ... from that in v. 11 : they trusted the Scripture as absolutely true. Comp. iv. 50, v. 46, 47, *x, 9the scripture] The phrase \"the Scripture\" occurs elsewhere ten times in St John, vii. 38, 42, x. 35, xiii. 18 (xvii. 12), xix. 24, 28, 36, 37 (xx. 9), and in every case except xvii. 12 and xx. 9 the reference is to a definite passage of Scripture given in the context, according to the usage elsewhere, Mark xii. 10 [xv. 28] ; Luke iv. 21 ; Acts i. 16, viii. 35, &c. (though St Paul appears also to personify Scripture), while the plural is used for Scripture generally, v. 39 ; Luke xxiv. 32 ; i Cor. xv. 3, 4, &c. In xvii. 12 the reference appears to be to the words already quoted, xiii. 18, so that the present and the similar passage, xx. 9, alone remain without a determinate reference. According to the apostle's usage, then, we must suppose that here also a definite passage is present to his mind, and this, from a comparison of Acts ii. 27, 31, xiii. 35, can hardly be any other than Ps. xvi. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":55,"text":"v. 11","label":"John 2:11","href":"/jhn/2/#v11","status":"detected"},{"at":116,"text":"iv. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"},{"at":124,"text":"v. 46, 47","label":"John 2:46–47","href":"/jhn/2/#v46","status":"detected"},{"at":443,"text":"Mark xii. 10","label":"Mark 12:10","href":"/mrk/12/#v10","status":"detected"},{"at":467,"text":"Luke iv. 21","label":"Luke 4:21","href":"/luk/4/#v21","status":"detected"},{"at":481,"text":"Acts i. 16","label":"Acts 1:16","href":"/act/1/#v16","status":"detected"},{"at":493,"text":"viii. 35","label":"Acts 8:35","href":"/act/8/#v35","status":"detected"},{"at":611,"text":"v. 39","label":"John 2:39","href":"/jhn/2/#v39","status":"detected"},{"at":619,"text":"Luke xxiv. 32","label":"Luke 24:32","href":"/luk/24/#v32","status":"detected"},{"at":978,"text":"Acts ii. 27, 31","label":"Acts 2:27","href":"/act/2/#v27","status":"detected"},{"at":978,"text":"Acts ii. 27, 31","label":"Acts 2:31","href":"/act/2/#v31","status":"detected"},{"at":995,"text":"xiii. 35","label":"Acts 13:35","href":"/act/13/#v35","status":"detected"},{"at":1034,"text":"Ps. xvi. 10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.23.1","start":23,"end":23,"heading":"","excerpt":"The triple definition of place (in Jerusalem), time (at the passover), circumstance (during the feast) is remarkable. The place was the city which God had chosen : the time was the anniversary of the birth of the nation : the circumstances marked universal joy.\n\nin the feast day] Rather, at the feast, i.e. of unleavened bread, kept on the seven days which followed the actual passover (Lev. xxiii. 5, 6). It has been conjectured, not unreasonably, that the purifying of the temple took place on the eve of the passover, when the houses were cleansed of leaven.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":388,"text":"Lev. xxiii. 5, 6","label":"Leviticus 23:5–6","href":"/lev/23/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.23.2","start":23,"end":23,"heading":"many; believed in (on) his name","excerpt":"Among these there may have been some Galilaeins, who had come to the feast, • as \" the Jews\" (v. 20) are not distinctly mentioned. Comp. viii. 30 f., iv. 45.\n\nbelieved in (on) his name\"] Comp. i. 12 and viii. 30, note. In this place the phrase seems to imply the recognition of Jesus as the Messiah, but such a Messiah as Him for whom they looked, without any deeper trust (for the most part) in His Person (v. 14). They believed not on Him (iii. 18), but on His name, as Christ (comp. Matt. vii. 22. Orig. 4 in Joh.' t. x. § 28). The phrase occurs again in connexion with the title \"Son of God,\" 1 John v. 13, where there is no limitation of the fulness of the meaning. For the use of 44 believe on \" ... with other than a personal object, see 1 John v. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":94,"text":"v. 20","label":"John 2:20","href":"/jhn/2/#v20","status":"detected"},{"at":137,"text":"viii. 30","label":"John 8:30","href":"/jhn/8/#v30","status":"detected"},{"at":193,"text":"i. 12","label":"John 1:12","href":"/jhn/1/#v12","status":"detected"},{"at":408,"text":"v. 14","label":"John 2:14","href":"/jhn/2/#v14","status":"detected"},{"at":486,"text":"Matt. vii. 22","label":"Matthew 7:22","href":"/mat/7/#v22","status":"detected"},{"at":597,"text":"1 John v. 13","label":"1 John 5:13","href":"/1jn/5/#v13","status":"detected"},{"at":745,"text":"1 John v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.23-25.1","start":23,"end":25,"heading":"Christ's work at Jerusalem with the people (ii. 23—iii. 21)","excerpt":"The record of the great Messianic work (ii. 14 — 1 6), which was the critical trial of the representatives of the theocracy, is followed by a summary notice of the thoughts which it excited among the people generally, and also in one who was fitted to express the feelings of students and teachers. The people imagined that they had found the Messiah of their own hopes: the teacher acknowledged the presence of a prophet who should continue, and probably reform, what already existed. In both respects the meaning of Christ's work was missed: the conclusions which were drawn from His \"signs\" (ii. 23, iii. 2) were false or inadequate.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.23-25.2","start":23,"end":25,"heading":"23—25.","excerpt":"Christ's dealing with the people generally. In this brief passage the false faith of the people is contrasted with the perfect insight of Christ. The people were willing to accept Him, but He knew that it would be on their own terms. Comp. vi. 14 f. (Galilee).\n\nThe explanation which St John gives of the reserve of Christ shews a characteristic knowledge of the Lord's mind. It reads like a commentary gained from later experience on what was at the time a surprise and a mystery.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":240,"text":"vi. 14","label":"John 6:14","href":"/jhn/6/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.24.1","start":24,"end":24,"heading":"","excerpt":"Compare Luke xvi. n. The kind of repetition would be in some degree, though inadequately, expressed in English by \"many trusted on His name ... but Jesus did not trust Himself to them.\" There is at the same time a contrast of tenses. The first verb marks a definite, completed, act : the second a habitual course of action. A partial commentary on this reserve of Christ is found in vi. 14 f., where He refuses to accept the homage of the people which is offered with false beliefs and hopes. Comp. Matt. vii. 21 ff.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":499,"text":"Matt. vii. 21","label":"Matthew 7:21","href":"/mat/7/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.24-25.1","start":24,"end":25,"heading":"because he knew ... And needed not ...","excerpt":"The original is more exact and expressive: owing to the fact that — for that — He knew ... all men, and because He needed not... (Vulg. eo quod ...quia...). The ultimate reason lay in His knowledge of all men : the immediate reason in the fact that He needed no testimony to the character of any man.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.2.25.1","start":25,"end":25,"heading":"what was in man","excerpt":"This knowledge is elsewhere attributed to Jehovah (Jer. xvii. 10, xx. 12). It was immediate (of Himself), universal (all men), complete (what was in man, i.e. the thoughts and feelings as yet unexpressed).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":51,"text":"Jer. xvii. 10","label":"Jeremiah 17:10","href":"/jer/17/#v10","status":"detected"},{"at":66,"text":"xx. 12","label":"Jeremiah 20:12","href":"/jer/20/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.1.35-36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:35–36","href":"/jhn/1/#v35-bengel","text":"ii. 1, 12","snippet":"Add ch. ii. 1, 12 [on the third day ;—after this He went to Capernaum, etc., and continued there not many days]."},{"id":"bengel.JHN.1.43-44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:43–44","href":"/jhn/1/#v43-bengel","text":"ii. 1","snippet":"would go forth) and He did go forth, which ch. ii. 1 implies."},{"id":"bengel.JHN.2.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:6–8","href":"/jhn/2/#v6-bengel","text":"v. 1","snippet":"The Evangelist did not write among the Jews, [as] ver. 13, v. 1 [prove]. ... metrete [firkins, three-fourths of the Attic medimn, about nine gallons Engl.]) ..."},{"id":"bengel.JHN.2.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:23","href":"/jhn/2/#v23-bengel","text":"ver. 1","snippet":"… these words, many believed on Him ;” xii. 42, “ Among the chief rulers also many believed on Him.” ... signs) More signs are recorded as having been done by the Evangelists in Galilee, than in Judzea and Jerusalem: ver. 1, and chap. iv. 46 [The miracle of the wine at Cana, and on the nobleman’s son at Capernaum]."},{"id":"westcott.JHN.2.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:21","href":"/jhn/2/#v21-westcott","text":"v. 1","snippet":"TI (v. 1.)."}],"2":[{"id":"westcott.JHN.3.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:22","href":"/jhn/3/#v22-westcott","text":"ii. 2, 12","snippet":"Jesus and his disciples] Comp. ii. 2, 12."}],"3":[{"id":"henry.JHN.2.4.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:4","href":"/jhn/2/#v4-henry","text":"v. 3","snippet":"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 …"}],"4":[{"id":"chrysostom.JHN.19.25-27.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 19:25–27","href":"/jhn/19/#v25-chrysostom","text":"c. ii. 4","snippet":"( c. ii. 4."},{"id":"henry.JHN.2.3.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:3","href":"/jhn/2/#v3-henry","text":"v. 3-5","snippet":"We are told (v. 3-5) what passed between Christ and his mother upon this occasion."}],"5":[{"id":"henry.JHN.2.3.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:3","href":"/jhn/2/#v3-henry","text":"v. 3-5","snippet":"We are told (v. 3-5) what passed between Christ and his mother upon this occasion."},{"id":"westcott.JHN.2.1.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:1","href":"/jhn/2/#v1-westcott","text":"v. 5","snippet":"was there] From v. 5 it is evident that the Virgin Mary was closely connected with the family ; and so she was already at the house when Jesus arrived at Cana with His disciples."},{"id":"westcott.JHN.2.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:4","href":"/jhn/2/#v4-westcott","text":"vv. 5","snippet":"These two clauses are joined together closely, just as vv. 7, 8, while vv. 5 and 7 are not connected with what immediately precedes."},{"id":"westcott.JHN.2.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:7","href":"/jhn/2/#v7-westcott","text":"v. 5","snippet":"The sixth verse is substantially parenthetical, and in thought v. ^ follows v. 5 directly."}],"6":[{"id":"henry.JHN.13.4-5.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4–5","href":"/jhn/13/#v4-henry","text":"ch. ii. 6","snippet":"He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (ch. ii. 6), and then washed their feet; and, to complete the service, wiped them."},{"id":"bengel.JHN.3.25-26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:25–26","href":"/jhn/3/#v25-bengel","text":"ii. 6","snippet":"John nowhere employs the terms, a baptism, a baptizing [baptisma, baptismus], the Baptist ; see ver. 5, “be born of water” [not, be baptized] ; nay, even to express Levitical baptism he uses the term, purifying, ch. ii. 6. ... came) The disciples of John were not so constantly with him as the apostles were with Christ. ... who) They do not name Jesus; they speak of Him as one, who as yet was far less known than was right."},{"id":"ryle.JHN.4.28.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:28","href":"/jhn/4/#v28-ryle","text":"John ii. 6","snippet":"(John ii. 6."},{"id":"westcott.JHN.2.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:13","href":"/jhn/2/#v13-westcott","text":"v. 6","snippet":"Compare v. 6."}],"7":[{"id":"westcott.JHN.2.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:4","href":"/jhn/2/#v4-westcott","text":"vv. 7, 8","snippet":"These two clauses are joined together closely, just as vv. 7, 8, while vv. 5 and 7 are not connected with what immediately precedes."},{"id":"westcott.JHN.2.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"v. 7","snippet":"The event is to be placed before the passover (v. 23), and probably on the eve of the feast, when leaven was cleared away, Exod. xii. 15 ; i Cor. v. 7."}],"8":[{"id":"westcott.JHN.2.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:4","href":"/jhn/2/#v4-westcott","text":"vv. 7, 8","snippet":"These two clauses are joined together closely, just as vv. 7, 8, while vv. 5 and 7 are not connected with what immediately precedes."}],"9":[{"id":"bengel.JHN.2.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:6–8","href":"/jhn/2/#v6-bengel","text":"ver. 9","snippet":"See the same passage, ver. 9."}],"10":[],"11":[{"id":"henry.JHN.1.51.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:51","href":"/jhn/1/#v51-henry","text":"ch. ii. 11","snippet":"Immediately after this, Christ began to work miracles, ch. ii. 11."},{"id":"henry.JHN.2.4.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:4","href":"/jhn/2/#v4-henry","text":"v. 11","snippet":"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."},{"id":"henry.JHN.4.54.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:54","href":"/jhn/4/#v54-henry","text":"ch. ii. 11","snippet":"Here is the evangelist's remark upon this cure (v. 54); This is the second miracle, referring to ch. ii. 11, where the turning of water into wine is said to be the first; that was soon after his first return out of Judea, this soon after his second."},{"id":"bengel.JHN.2.5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:5","href":"/jhn/2/#v5-bengel","text":"ver. 11","snippet":"she saith) Mary had not yet seen a miracle performed by Jesus: ver. 11 [proves this]; but from His own reply she wisely inferred, that one was about to be performed. ... whatsoever He shall have said unto you, do it) She feels that He is about to do something; therefore she delegates the …"},{"id":"westcott.JHN.2.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"v. 11","snippet":"A different construction is used here ... from that in v. 11 : they trusted the Scripture as absolutely true."}],"12":[{"id":"bengel.JHN.1.35-36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:35–36","href":"/jhn/1/#v35-bengel","text":"ii. 1, 12","snippet":"Add ch. ii. 1, 12 [on the third day ;—after this He went to Capernaum, etc., and continued there not many days]."},{"id":"bengel.JHN.2.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:22","href":"/jhn/2/#v22-bengel","text":"ver. 12","snippet":"… time shall come, ye may remember that I told you of them :” they also work together; Matt. xvi. 8, 9, “O ye of little faith—Do ye not yet— remember the five loaves,” etc. ; Ps. cvi. 13, “ They soon forgat His works ;” ver. 12, having just before stated, “ Then believed they His words.” ... the Scripture and the word) concerning the raising of the temple : both being alike divine."},{"id":"westcott.JHN.3.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:22","href":"/jhn/3/#v22-westcott","text":"ii. 2, 12","snippet":"Jesus and his disciples] Comp. ii. 2, 12."},{"id":"westcott.JHN.4.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:47","href":"/jhn/4/#v47-westcott","text":"ii. 12","snippet":"come down] Comp. ii. 12."}],"13":[{"id":"bengel.JHN.1.29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:29","href":"/jhn/1/#v29-bengel","text":"ii. 13","snippet":"Moreover the passover itself was then near, ch. ii. 13."},{"id":"bengel.JHN.2.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:6–8","href":"/jhn/2/#v6-bengel","text":"ver. 13","snippet":"The Evangelist did not write among the Jews, [as] ver. 13, v. 1 [prove]. ... metrete [firkins, three-fourths of the Attic medimn, about nine gallons Engl.]) ..."},{"id":"westcott.JHN.1.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:43","href":"/jhn/1/#v43-westcott","text":"ii. 13","snippet":"Comp. ii. 13 if."},{"id":"westcott.JHN.1.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:48","href":"/jhn/1/#v48-westcott","text":"ii. 13","snippet":"the fig tree] which would be in leaf about this time (Matt. xxi. 10 tt'., ch. ii. 13)."},{"id":"westcott.JHN.2.6.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:6","href":"/jhn/2/#v6-westcott","text":"v. 13","snippet":"See -v. 13."},{"id":"westcott.JHN.2.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"v. 13","snippet":"There is a pause at the end of -v. 13 which must be marked by the commencement of a new sentence."}],"14":[{"id":"westcott.JHN.2.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:23","href":"/jhn/2/#v23-westcott","text":"v. 14","snippet":"In this place the phrase seems to imply the recognition of Jesus as the Messiah, but such a Messiah as Him for whom they looked, without any deeper trust (for the most part) in His Person (v. 14)."}],"15":[{"id":"henry.JHN.2.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:14","href":"/jhn/2/#v14-henry","text":"v. 14-17","snippet":"He purged the temple, v. 14-17."}],"16":[{"id":"henry.JHN.2.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:14","href":"/jhn/2/#v14-henry","text":"v. 14-17","snippet":"He purged the temple, v. 14-17."},{"id":"bengel.JHN.2.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:17","href":"/jhn/2/#v17-bengel","text":"ver. 16","snippet":"In truth, His enemies afterwards killed Jesus on account of His zeal for His Father's house. ... house) See ver. 16."},{"id":"westcott.JHN.2.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:18","href":"/jhn/2/#v18-westcott","text":"v. 16","snippet":"The connexion is with -v. 16 directly."}],"17":[{"id":"henry.JHN.2.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:14","href":"/jhn/2/#v14-henry","text":"v. 14-17","snippet":"He purged the temple, v. 14-17."},{"id":"henry.JHN.2.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:22","href":"/jhn/2/#v22-henry","text":"v. 17","snippet":"We found them, v. 17, remembering what had been written before of him, and here we find them remembering what they had heard from him."},{"id":"westcott.JHN.2.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:18","href":"/jhn/2/#v18-westcott","text":"v. 17","snippet":"answered] The term is not unfrequently used when the word spoken is a reply to or a criticism upon something done, or obviously present to the mind of another: e.g. v. 17, xix. 7 ; Matt. xi. 25, xvii. 4, xxviii. 5 ; Mark x. 51, xii. 35 ; Luke i. 60, xiii. 14 ; Acts iii. 12, v. 8; Rev. vii. 13."},{"id":"westcott.JHN.2.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"v. 17","snippet":"remembered'] v. 17."}],"18":[{"id":"westcott.JHN.2.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"v. 18","snippet":"Comp. v. 18, vi. 6, 65, 71, viii. 27, 31, xii. 33, iv. 33, 42, &c."}],"19":[{"id":"chrysostom.JHN.6.51.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:51","href":"/jhn/6/#v51-chrysostom","text":"John ii. 19","snippet":"For if as yet they had no clear knowledge of the Resurrection, and so knew not what, “Destroy this Temple, and in three days I will raise it up” ( John ii. 19 ), might mean, much more would they be ignorant of what is said here."},{"id":"chrysostom.JHN.12.16.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:16","href":"/jhn/12/#v16-chrysostom","text":"c. ii. 19","snippet":"For when He said, “Destroy this Temple, and in three days I will raise it up” ( c. ii. 19 ), neither then did the disciples understand."},{"id":"chrysostom.JHN.13.31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:31","href":"/jhn/13/#v31-chrysostom","text":"c. ii. 19","snippet":"And this is what He said of Himself, “When I am lifted up, then ye shall know that I Am” ( c. viii. 28 ); and again, “Destroy this Temple” ( c. ii. 19 ); and again, “No sign shall be given unto you but the sign of Jonas."},{"id":"westcott.JHN.2.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"v. 19","snippet":"John xi. 23, 24 ; and -v. 19, note."}],"20":[{"id":"westcott.JHN.2.14.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"John ii. 20","snippet":"Contrast Matt. iv. 5, xii. 6, xxiv. i ; Luke ii. 37, 46 ; John x. 23 ; Acts iii. 10, xxi. 28 (Hieron, the temple-courts), with Matt, xxiii. 17, 35, xxvK. j, note, 51 ; Luke i. 21 ; John ii. 20 (Naos, the sanctuary)."},{"id":"westcott.JHN.2.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:18","href":"/jhn/2/#v18-westcott","text":"v. 20","snippet":"The Jews therefore answered (and so in <v. 20)."},{"id":"westcott.JHN.2.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:23","href":"/jhn/2/#v23-westcott","text":"v. 20","snippet":"Among these there may have been some Galilaeins, who had come to the feast, • as \" the Jews\" (v. 20) are not distinctly mentioned."}],"21":[{"id":"henry.JHN.14.10-11.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:10–11","href":"/jhn/14/#v10-henry","text":"ch. ii. 21","snippet":"The Father is said to dwell in him ho en emoi menon—he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus, ch. ii. 21."},{"id":"bengel.JHN.1.14.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:14","href":"/jhn/1/#v14-bengel","text":"John ii. 21","snippet":"… ... the flesh was His tabernacle and temple: Heb. ix. 11 [Christ being come, an high-priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say not of this building]; John ii. 21 [“ The temple of His body” destroyed, and then in three days raised up again by Him]. ... we, the apostles, especially Peter, James, and John, Luke ix. 32."},{"id":"bengel.JHN.2.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:19","href":"/jhn/2/#v19-bengel","text":"ver. 21","snippet":"Therefore Jesus is the Lord of the temple at Jerusalem, which was the type of the body of Jesus. ... this) There is no doubt but that Jesus supplied that which the Evangelist adds, ver. 21, by the employment of a nod or gesture, unobserved by the Jews."},{"id":"westcott.JHN.2.14.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"v. 21","snippet":"… to be distinguished carefully, (1) Hieron, the whole sacred enclosure, with the courts and porticoes, which is never used metaphorically ; and (2) Naos, the actual sacred building, used below of the body of the Lord (v. 21), and of Christians who form His spiritual body (i Cor. iii. 16, 17, vi. 19 ; 2 Cor. vi. 1 6)."},{"id":"westcott.JHN.2.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:17","href":"/jhn/2/#v17-westcott","text":"v. 21","snippet":"Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25)."},{"id":"westcott.JHN.2.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:19","href":"/jhn/2/#v19-westcott","text":"v. 21","snippet":"In the interpretation of the words two distinct ideas have to be brought into harmony, (1) the reference to the actual temple which is absolutely required by the context, and (2) the interpretation of the .Evangelist (v. 21)."}],"22":[{"id":"bengel.JHN.2.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:17","href":"/jhn/2/#v17-bengel","text":"ver. 22","snippet":"they remembered) Comp. ver. 22, ch. xii. 16 [His triumphant entry into Jerusalem], “ These things understood not His disciples at the first ; but when Jesus was glorified, then remembered they that these things were written of Him."},{"id":"westcott.JHN.2.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:17","href":"/jhn/2/#v17-westcott","text":"v. 22","snippet":"The disciples remembered at the time (contrast v. 22) that this trait was characteristic of the true prophet of God, who gave himself for his people."},{"id":"westcott.JHN.2.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:17","href":"/jhn/2/#v17-westcott","text":"v. 22","snippet":"Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25)."}],"23":[{"id":"bengel.JHN.2.19.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:19","href":"/jhn/2/#v19-bengel","text":"ver. 23","snippet":"… demanding the sign: comp. ch, viii. 28, “ When ye have lifted up the Son of las then shall ye know that I am He, and that I do nothing of myself:” nor, however, even in the time then being did He perform no signs ; ver. 23, “ Many believed on His name, when they saw the miracles which He did.”"},{"id":"bengel.JHN.3.1-2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:1–2","href":"/jhn/3/#v1-bengel","text":"ii. 23","snippet":"He wished to hear as to heavenly things and as to sublime things, ver. 12 [but Jesus brings him up to first principles. ... signs) ch. ii. 23, “ At the passover, on the feast day, many believed on Him when they saw the miracles which He did.”"},{"id":"ryle.JHN.4.35.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:35","href":"/jhn/4/#v35-ryle","text":"John ii. 23","snippet":"(John ii. 23."},{"id":"ryle.JHN.4.45.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:45","href":"/jhn/4/#v45-ryle","text":"John ii. 23","snippet":"[Having seen....things....Jerusalem....feast.] This expression confirms the view already maintained (John ii. 23), that our Lord did many other miracles at Jerusalem at the first passover, when He was there, beside casting the buyers and sellers out of the temple, It is probable that the miracles recorded in the four Gospels are …"},{"id":"ryle.JHN.4.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:54","href":"/jhn/4/#v54-ryle","text":"John ii. 23","snippet":"John's GospeL (John ii. 23."},{"id":"westcott.JHN.2.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"v. 23","snippet":"The event is to be placed before the passover (v. 23), and probably on the eve of the feast, when leaven was cleared away, Exod. xii. 15 ; i Cor. v. 7."},{"id":"westcott.JHN.3.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:18","href":"/jhn/3/#v18-westcott","text":"ii. 23","snippet":"Comp. ii. 23, note, i. 12, note."}],"24":[{"id":"westcott.JHN.3.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:10","href":"/jhn/3/#v10-westcott","text":"ii. 24","snippet":"Comp. ii. 24 note."}],"25":[{"id":"westcott.JHN.1.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:48","href":"/jhn/1/#v48-westcott","text":"ii. 25","snippet":"Nathanael must have overheard the words spoken about him, and found in them some clear discernment of his thoughts (comp. ii. 25), which roused him to this question of surprise uttered without reserve."},{"id":"westcott.JHN.2.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:17","href":"/jhn/2/#v17-westcott","text":"v. 25","snippet":"Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25)."}]}}