João 2:9

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Water that was made wine. — Better, water that had become wine. At what moment did the transformation take place? What water became wine? The text itself does not speak of “water now become wine” until the ruler of the feast tasted it, and immediately afterwards speaks of it as “water,” when the servants drew it, for the plain reference of the parenthesis in brackets is to the drawing of the water from the pitchers (João 2:8), not to a previous drawing of water to place in the pitchers, which has not been even hinted at. Unless, then, there is a strong reason which does not appear in these words, this simple meaning is the true one; — that the change took place during or after the drawing from the pitchers, and that that portion only was changed which was carried to the ruler and actually needed to supply the guests. The reason based upon the mention of the number and contents of the pitchers (João 2:6) is certainly not a strong one. It is quite natural to find these stated in the picturesque style of this Gospel, and there is no care to give more than a rough estimate of the size from a remembrance either of these pitchers or of pitchers generally used for this purpose. There is more force in the general impression derived from João 2:7. It may be fairly asked why was more water placed in readiness than was needed? But the pitchers would be in any case re-filled for ablutions after the feast. They were at hand, meeting the eye. All possibility of collusion is thus excluded. They had been used not long before; they would very soon be used again. The filling of all leaves to the servants the choice of one or more from which to draw. There is an unfailing potential supply; it becomes an actual supply only when needed and appropriated by human want. This, as every supernatural work, is made to depend upon faith. There is no demand for this faith in filling water-pots with water; it is otherwise when they draw it, and bear it in the usual tankard to the ruler, in answer to the demand for wine. Here, as everywhere in divine action, there is an economy in the use of power. There is no miracle of “luxury” or “waste” or “excess.” These cavils of the higher criticism are — like the additions of expositors, as that the feast lasted for a week or more, or their perversions, as that the wine was in no sense intoxicating — superstructures without a foundation.

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