John 2:11

John 2:11. This did Jesus as the beginning of his signs, in Cana of Galilee, and manifested his glory; and his disciples believed in him. This, His first sign, was wrought in Galilee, where Isaiah (John 9:1-2) prophesied that Messiah's work should begin. The threefold comment of the Evangelist is of the utmost importance. This was a sign, and His first sign; in it He manifested His glory; His disciples believed in Him. ‘Sign' is one of John's favourite words. Of the three words used in the New Testament to denote a miracle, the first (literally meaning ‘power') is not once found in his Gospel; the second (‘prodigy,' ‘wonder') occurs once only (John 4:48); the third, ‘sign,' as many as seventeen times. The earliest use of ‘sign' in connection with a miracle is in Exodus 4:8 and the context makes the meaning very dear: the miracle was the sign of an invisible Divine Presence with Moses, and hence it attested his words. Thus also, when the manna was given, the miracle manifested the glory of the Lord (Exodus 16:7). The miracles of Jesus, and all His works, manifested not only God's glory (John 8:50), but His own: they were signs of what He is. This gives a new starting-point. Each miracle is a sign of what He is, not only in regard of the power by which it is wrought, but also by its own nature and character, in other words, it is a symbol of His work. The words which John adds here once for all are to be understood with every mention of a ‘sign,' for in every miracle Jesus made manifest (removed the veil from) His glory, revealed Himself. Two other passages complete the view which John gives us of his meaning. Of the ‘signs' he says himself: ‘These (signs) are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name.' Of the glory he says: ‘We beheld His glory, glory as of an only-begotten from a father.' First, then, this miracle attested the mission of Jesus as the Christ; the miracle established, as for Moses so for Him, the divine commission, and ratified His words. Next, it revealed His own glory as Son of God, manifesting His power, in a work as sudden and as inexplicable as a new creation; and not only His power but His grace, as He sympathizes alike with the joys and with the difficulties of life. Further, the miracle brought into light what He is in His work. The waterpots filled full for the purifying of the Jews stand as an emblem of the religion of the day, nay, even of the ordinances of the Jewish religion itself, ‘carnal ordinances imposed until a time of reformation.' At Christ's word (on one view of the miracle) the water for purifying is changed into wine of gladness: this would point to Judaism made instinct with new life. On the other view, nothing is withdrawn from the use to which Jewish ritual applies it, but the element which could only minister to outward cleansing is transmuted by a new creative word. ‘The law was given through Moses: grace and truth came through Jesus Christ.' The object of all the signs (John 20:31) was answered here in the disciples. They had believed already that He was Christ, the Son of God (John 1:41; John 1:49); they now believed in Him, each one ‘throws himself with absolute trust upon a living Lord,' recognising the manifestation of His glory. The miracles in this Gospel, like the parables in the other Gospels, are a test of faith. They lead onward the believer to a deeper and a firmer trust; they repel those who refuse to believe.