John 2:11

MANIFESTATION OF GLORY

‘This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.’

John 2:11

All the miracles that our Lord wrought were so many manifestations of His grace and power to save. They showed forth His glory, and proved Him to be the Son of God (Acts 2:22).

Here we have an account of His first miracle. It was at Cana of Galilee. It was at a wedding-feast; and thus does Christ first manifest His gracious power in the home circle, and sanctify one of the brightest occasions of domestic happiness. Let us study the two striking points in the narrative.

I. How the want of wine was caused.—It would appear that Mary was staying as a friend or guest in the house. Our Lord and His disciples, having come, perhaps, to see her, appear to have been invited (John 2:2), and as extra guests, caused the deficiency in the supply of wine. Oh, what a blessed cause of want! Till Jesus is asked into the heart, it thinks it has enough to satisfy all its wants (Luke 12:19; Luke 16:25; Hosea 12:8; Revelation 3:17). But the coming of Jesus teaches us our need (John 4:10; John 9:39; Luke 19:42). His Blessed Spirit shows us how insufficient is all that we before prized so much (Luke 5:8; Acts 2:33; Php_3:7). Our only recourse is to apply to Jesus (Revelation 3:18; Acts 16:31). So it was on this occasion (John 2:3; cf. chap. John 11:3; Php_4:6). But the application must be in faith and obedience (John 2:5; chap. John 6:35; Romans 10:9).

II. How the want of wine was remedied.—As it was caused, so it was supplied, by Christ (Php_4:19). His gentle but decided rebuke to His mother (John 2:4) was to show her that human relationships must not interfere in Divine things (Acts 4:19; Matthew 10:37). He commands the waterpots (John 2:6; Mark 7:3) to be filled with water to the brim (John 2:7); there could therefore be no doubt of their contents. He convinces before He changes the heart. Mark what follows. He says, ‘Draw out now’ (Psalms 31:19). He only gives the word (Numbers 20:8; Matthew 8:8), and the very best wine is at once produced (John 2:9; Psalms 103:5; Psalms 107:9; Jeremiah 31:14; Jeremiah 31:25). Thus was the want supplied, and all anxiety taken away (Psalms 34:5; Deuteronomy 8:3; Proverbs 3:9; Proverbs 10; Malachi 3:10).

We learn from this incident many lessons, but one particularly. If we would have the glory of God manifested in ourselves or others, we must bring our wants and theirs to Jesus (Mark 1:32); Psalms 32:5). Do not forget this, and the result will be the glory of God through Jesus Christ (Galatians 1:24; Matthew 9:8).

Bishop Rowley Hill.

Illustration

‘This first sign was offered in the circle of the family, and not among the people or in the world. The occasion was a marriage festivity in a village of which the identification is doubtful, but which certainly was fairly close to Nazareth. Our Lord’s presence at it was a striking illustration of the contrast between the asceticism of His Forerunner and the more genial characteristics of His own ministry. “For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners!” “At the same time”—writes one well acquainted with Jewish customs—“it must be borne in mind, that marriage conveyed to the Jews much higher thoughts than merely those of festivity and merriment. The pious fasted before it, confessing their sins. It was regarded almost as a Sacrament. Entrance into the married state was thought to carry the forgiveness of sins.” It has been suggested, too, that the evident authority with which the Virgin Mary addresses the servants points to the conclusion that this was the wedding of one closely connected with her, perhaps some member of the Holy Family. However this may be, the scene brought before us is the house of the bridegroom, whither the bride has been escorted at eventide, covered with the long bridal veil, preceded by drums and flutes, accompanied by her friends carrying branches of myrtle and wreaths of flowers, surrounded by torches or lamps, her road enlivened by songs and dances. The wedding festivities in Galilee were simpler and less protracted than in the south of Palestine.’

(SECOND OUTLINE)

THE UNEXPECTED MIRACLE

I. Supernatural in its character.—A miracle not against but above nature. So far from violating or opposing nature, the power which operates a miracle begins by inserting itself in and working along the lines of nature as far as these go, after which it sweeps out into the region beyond and executes results of which nature by itself is wholly incapable.

II. Unostentatious in its execution.—So little open to a charge of vulgar display was Christ on this occasion that no one now can, as probably no one then could, tell at what point exactly the miracle was wrought. Like the Kingdom of God (Luke 17:20), of which it was an emblem and for which it was a preparation, it came without observation. In this Christ followed the silent methods of working adopted by His Father in nature (Ecclesiastes 3:11); by this He calls His followers to do their righteousness in secret, before their Father in heaven rather than before the gaze of men (Matthew 6:1).

III. Beneficent in its design.—He Who refrained from employing His Divine power to relieve His own necessities in the wilderness (Matthew 4:4) could not remain deaf to the appeal made to His loving heart to supply the wants of others. So Christ ever pleased not Himself (Romans 15:3), but sought His Father’s glory (John 7:18; John 8:50) and the good of man (Matthew 11:4; Acts 10:38). Nor were the miracles of the cursing of the fig tree (Matthew 21:19) and the destruction of the swine (Matthew 8:32) exceptions if we include in the good of man his higher spiritual as well as lower material interests.

IV. Symbolic in its significance.—(1) In reference to Christ’s Person, it was a manifestation of His glory. (2) In relation to Christ’s disciples it was a picture of the joyous life to which they were called in contrast to the asceticism practised and enjoined by His forerunner (Matthew 11:18; Mark 2:18; John 16:22; 1 Thessalonians 5:16). (3) As regards Christ’s work, it was a reminder that He had come not to condemn but to save, not to diminish but to increase the sum of human happiness, not to abstract a single blessing from the lot of man, but to transform even common mercies into gifts of celestial love, and to suffuse the happiness of earth with the felicities of heaven.

Illustration

‘ “The manner of working the miracle is described with singular minuteness and yet with singular reserve.” The external means were furnished by the large stone waterpots which were used to store the water needed (accorded to Jewish custom) for the personal ablutions of the guests, and for the cleansing of the cups and dishes. These our Lord ordered to be replenished with water; and the attendants carried out their instructions with such zeal that the great jars were “filled to the brim.” Then came the further command, “Draw out now, and bear unto the ruler of the feast.” The “half playful” words in which the guest who occupied this position praised the new wine have found a place in the Evangelist’s record. “Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now.” Such was the first “sign.” Such was the first of the rewards to be vouchsafed by the Son of God to faith. Such were the surroundings—“an obscure village, an ordinary wedding, a humble home, a few faithful peasant guests”—of the first manifestation of that wondrous glory, which passing through the “suffering of death” was to find its culmination in the Resurrection and Ascension. To His disciples who beheld it, the miracle—worked to “minister to the fullness of human joy in one of its simplest and most natural forms”—was a sufficient earnest of His Divine vocation. They “believed on Him.” ’