John 2:11

John 2:11 . This beginning of miracles did Jesus, &c. — Grotius supposes the meaning to be, that this was the first miracle wrought at Cana, another being afterward mentioned, John 4:46 . But it is plain there must have been a long series of miracles wrought here to justify such a manner of speaking, which doth not at all appear to have been the case. The sense of the expression seems much rather to be, that this was the first of Christ’s public miracles; for probably the necessities of the family might sometimes have engaged him to have done something miraculous in private for its relief. And manifested forth his glory — And that in such an illustrious manner, that his fame was spread over all the neighbouring country; and his disciples believed on him — Namely, more steadfastly than before. Being the first miracle they had ever seen Jesus perform, it tended not a little to the confirmation of their faith.

John 2:11 . No answer of the bridegroom is recorded, nor any detail of the impression made, but John notes the incident as “the beginning of signs”.— ταύτην εποίησεν ἀρχήν , deleting the article with Tisch[34] and W.H[35], and rendering “This as a beginning of signs did Jesus,” from which it can scarcely be gathered that no insight mentioned in the first chapter was considered by John to be supernatural. It is characteristic of this Gospel that the miracles are viewed as signs, or object lessons. The feeding of the five thousand presents Jesus as the bread of God; the strengthening of the impotent man exhibits Him as the giver of spiritual life; and so forth. So that when John here says that by this miracle Jesus ἐφανέρωσε τὴν δόξαν αὐτοῦ , we are prompted to ask what particular aspect of His glory was manifested here. What was there in it to elicit the faith and reverence of the disciples? (1) He appears as King in physical nature. He can use it for the furtherance of His purposes and man’s good. He is, as declared in the Prologue, that One in whom is life. (2) A hint is given of the ends for which this creative power is to be used. It is, that human joy may be full.

These disciples of the Baptist perceive a new kind of power in their new Master, whose goodness irradiates the natural joys and domestic incidents of human life. (3) When John recorded this miracle he saw how fitly it stood as the first rehearsing as it did the entire work of Christ, who came that human happiness might not untimely close in shame. Wine had become the symbol of that blood which brought reconcilement and renewal. Seeing this sign and the glory manifested in it ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ . “Testimony ( John 1:36 ) directs those who were ready to welcome Christ to Him. Personal intercourse converts followers into disciples ( John 2:2 ). A manifestation of power, as a sign of divine grace, converts discipleship into personal faith” (Westcott). “Crediderunt amplius” (Bengel). The different grades, kinds, and types of faith alluded to in this Gospel are a study. Sanday remarks on the unlikelihood of a forger making such constant allusion to the disciples. That they believed would seem a truism. If they had not, they would not have been disciples. It would have been more to the point to tell us the effect on the guests, and a forger would hardly have failed to do so. But John writes from the disciples’ point of view. Not happy are the attempts to interpret this seeming miracle as a cleverly prepared wedding jest and gift (Paulus); or as a parable (Weisse), or as a hastened natural process (Augustine, Olshausen).

This beginning Or, more strictly, this as a beginning. Of miracles (σημείων) Rev., correctly, signs. See on Matthew 11:20; see on Matthew 24:24. This act was not merely a prodigy (τέρας), nor a wonderful thing (θαυμάσιον), nor a power (δύναμις), but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory. Believed on Him (ἐπίστευσαν εἰς αὐτὸν) See on John 1:12. Literally, believed into. Canon Westcott most aptly says that it conveys the idea of "the absolute transference of trust from one's self to another."

11. manifested forth his glory—Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of any mere creature. Observe, (1) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle—the noblest sanction that could be given to that God-given institution. (2) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.

The sense is not, that this was the first miracle which Christ wrought in Cana of Galilee; but this was the first miracle which Christ wrought after he was entered upon the public ministry, and it was wrought in that Cana which is within the confines of Galilee, either in the lot of Zebulun or Asher: yet there are some who would not have it the first miracle which Christ wrought, but the first which he wrought in that place; but there is no reason for such an interpretation; for then there had been no reason for the following words, for Christ did not manifest his glory there only; though some object those wonderful or miraculous things happening at our Saviour’s birth, of which we read, Matthew 2:9 Luke 2:9 . Yet as some distinguish between mira and miracula, so others give a more plain and satisfactory answer, telling us those were miraculous operations more proper to the Father and the Spirit, thereby attesting the Deity of Christ, than to Christ considered as God man. This was the first of those miraculous operations which were wrought by Christ Jesus as God man, by which he manifested his glory, the glory mentioned in John 1:14 , as of the only begotten of the Father; his Divine majesty and power. And his disciples, who before believed on him, John 1:41,45 , now more firmly believed on him, John 14:1 , as Mediator. In Scripture that is often said to be, which doth not commence, but increase from that time and occasion.

11 . This beginning , &c.] Better, this, as a beginning of His signs , did Jesus in Cana ; i.e. it is the first miracle of all, not merely the first at Cana. Thus S. John agrees with the Synoptists in representing the Messianic career as beginning in Galilee. This verse is conclusive against the miracles of Christ’s childhood recorded in the Aprocryphal Gospels. See on John 4:48 . Our translators often in this Gospel, though very rarely in the other three, turn ‘signs’ into ‘miracles.’ manifested ] The same Greek word occurs in connexion with His last miracle, John 21:1 ; John 21:14 , and the same English word should be used in all the passages. Comp. John 7:4 and see on John 1:31 . his glory ] This is the final cause of Christ’s ‘signs,’ His own and His Father’s glory ( John 11:4 ), and these two are one. and his disciples believed on him ] What a strange remark for a writer in the second century to make! His disciples believed on Him? Of course they did. Assume that a disciple himself is the writer, and all is explained: he well remembers how his own imperfect faith was confirmed by the miracle. A forger would rather have given us the effect on the guests. Three times in this chapter does S. John give us the disciples’ point of view, here, John 2:17 and John 2:22 ; very natural in a disciple, not natural in a later writer. See on John 11:15 and John 21:12 .

Two objections have been made to this miracle (1) on rationalistic, (2) on ‘Temperance’ grounds. (1) It is said that it is a wasteful miracle, a parade of power, unworthy of a Divine Agent: a tenth of the quantity of wine would have been ample. But the surplus was not wasted any more than the twelve baskets of fragments ( John 6:13 ); it would be a valuable present to a bridal pair. (2) It is urged that Christ would not have supplied the means for gross excess; and to avoid this supposed difficulty it is suggested that the wine made was not intoxicating, i.e. was not wine at all. But in all His dealings with men God allows the possibility of a temptation to excess. All His gifts may be thus abused. The 5000 might have been gluttonous over the loaves and fishes. Christ’s honouring a marriage-feast with His first miracle gives His sanction (1) to marriage, (2) to times of festivity. Four hundred years had elapsed since the Jews had seen a miracle. The era of Daniel was the last age of Jewish miracles. Since the three children walked in the burning fiery furnace, and Daniel had remained unhurt in the lions’ den, and had read the hand-writing on the wall, no miracle is recorded in the history of the Jews until Jesus made this beginning of His ‘signs’ at Cana of Galilee. No wonder therefore, that the almost simultaneous appearance of a Prophet like John and a worker of miracles like Jesus attracted the attention of all classes.

John 2:11 . Ταύτην , 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. John 5:8 , “Rise, take up thy bed and walk” (Jesus to the impotent man); Matthew 8:13 , “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 teas 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 7:33 , etc. (The deaf mute; whom Jesus “took aside, put His fingers into his ears, spit, and touched His tongue”); ch. John 8:23 (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.]— ἀρχήν , beginning ) Whence now it might be supposed, that more [miracles] would follow.— καὶ ἐφανέρωσε , and manifested ) And thus began to manifest His glory. Previously He had not wrought miracles. [ He, it seems, gave [præmisit] doctrine before signs.