mh_parser/vol_split/43 - John/Chapter 2.xml

<div2 id="John.iii" n="iii" next="John.iv" prev="John.ii" progress="70.29%" title="Chapter II">
<h2 id="John.iii-p0.1">J O H N.</h2>
<h3 id="John.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="John.iii-p1">In the close of the foregoing chapter we had an
account of the first disciples whom Jesus called, Andrew and Peter,
Philip and Nathanael. These were the first-fruits to God and to the
Lamb, <scripRef id="John.iii-p1.1" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv. 4</scripRef>. Now, in
this chapter, we have, I. The account of the first miracle which
Jesus wrought-turning water into wine, at Cana of Galilee
(<scripRef id="John.iii-p1.2" osisRef="Bible:John.2.1-John.2.11" parsed="|John|2|1|2|11" passage="Joh 2:1-11">ver. 1-11</scripRef>), and his
appearing at Capernaum, <scripRef id="John.iii-p1.3" osisRef="Bible:John.2.12" parsed="|John|2|12|0|0" passage="Joh 2:12">ver.
12</scripRef>. II. The account of the first passover he kept at
Jerusalem after he began his public ministry; his driving the
buyers and sellers out of the temple (<scripRef id="John.iii-p1.4" osisRef="Bible:John.2.13-John.2.17" parsed="|John|2|13|2|17" passage="Joh 2:13-17">ver. 13-17</scripRef>); and the sign he gave to those
who quarrelled with him for it (<scripRef id="John.iii-p1.5" osisRef="Bible:John.2.18-John.2.22" parsed="|John|2|18|2|22" passage="Joh 2:18-22">ver. 18-22</scripRef>), with an account of some
almost believers, that followed him, thereupon, for some time
(<scripRef id="John.iii-p1.6" osisRef="Bible:John.2.23-John.2.25" parsed="|John|2|23|2|25" passage="Joh 2:23-25">ver. 23-25</scripRef>), but he
knew them too well to put any confidence in them.</p>
<scripCom id="John.iii-p1.7" osisRef="Bible:John.2" parsed="|John|2|0|0|0" passage="Joh 2" type="Commentary"/>
<scripCom id="John.iii-p1.8" osisRef="Bible:John.2.1-John.2.11" parsed="|John|2|1|2|11" passage="Joh 2:1-11" type="Commentary"/><div class="Commentary" id="Bible:John.2.1-John.2.11">
<h4 id="John.iii-p1.9">Water Turned into Wine.</h4>
<p class="passage" id="John.iii-p2">1 And the third day there was a marriage in Cana
of Galilee; and the mother of Jesus was there:   2 And both
Jesus was called, and his disciples, to the marriage.   3 And
when they wanted wine, the mother of Jesus saith unto him, They
have no wine.   4 Jesus saith unto her, Woman, what have I to
do with thee? mine hour is not yet come.   5 His mother saith
unto the servants, Whatsoever he saith unto you, do <i>it.</i>
  6 And there were set there six waterpots of stone, after the
manner of the purifying of the Jews, containing two or three
firkins apiece.   7 Jesus saith unto them, Fill the waterpots
with water. And they filled them up to the brim.   8 And he
saith unto them, Draw out now, and bear unto the governor of the
feast. And they bare <i>it.</i>   9 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,   10 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: <i>but</i> thou hast
kept the good wine until now.   11 This beginning of miracles
did Jesus in Cana of Galilee, and manifested forth his glory; and
his disciples believed on him.</p>
<p class="indent" id="John.iii-p3">We have here the story of Christ's
miraculous conversion of water into wine at a marriage in Cana of
Galilee. There were some few so well disposed as to believe in
Christ, and to follow him, when he <i>did no miracle;</i> yet it
was not likely that many should be wrought upon till he had
something wherewith to answer those that asked, <i>What sign
showest thou?</i> He could have wrought miracles before, could have
made them the common actions of his life and the common
entertainments of his friends; but, miracles being designed for the
sacred and solemn seals of his doctrine, he began not to work any
till he began to preach his doctrine. Now observe,</p>
<p class="indent" id="John.iii-p4">I. The occasion of this miracle. Maimonides
observes it to be to the honour of Moses that all the signs he did
in the wilderness he did <i>upon necessity;</i> we needed food, he
brought us manna, and so did Christ. Observe,</p>
<p class="indent" id="John.iii-p5">1. The time: the <i>third day</i> 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 <i>lost a day.</i></p>
<p class="indent" id="John.iii-p6">2. The place: it was at Cana in Galilee, in
the tribe of Asher (<scripRef id="John.iii-p6.1" osisRef="Bible:Josh.19.28" parsed="|Josh|19|28|0|0" passage="Jos 19:28">Josh. xix.
28</scripRef>), of which, before, it was said that <i>he shall
yield royal dainties,</i> <scripRef id="John.iii-p6.2" osisRef="Bible:Gen.49.20" parsed="|Gen|49|20|0|0" passage="Ge 49:20">Gen. xlix.
20.</scripRef> 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 <i>sought not honour from men</i>
(<scripRef id="John.iii-p6.3" osisRef="Bible:John.5.41" parsed="|John|5|41|0|0" passage="Joh 5:41"><i>ch.</i> v. 41</scripRef>), but
would put honour <i>upon the lowly.</i> 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.</p>
<p class="indent" id="John.iii-p7">3. The occasion itself was a
<i>marriage;</i> probably one or both of the parties were akin to
our Lord Jesus. The <i>mother of Jesus</i> is said to be
<i>there,</i> and not to be <i>called,</i> 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 <i>seek a godly
seed,</i> 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 <i>dignified</i> and advanced
into a <i>sacrament,</i> the <i>married state</i> would be unduly
<i>vilified,</i> as inconsistent with any sacred function. There
was a <i>marriage</i>—<b><i>gamos</i></b>, a
<i>marriage-feast,</i> to grace the solemnity. Marriages were
usually celebrated with festivals (<scripRef id="John.iii-p7.1" osisRef="Bible:Gen.29.22 Bible:Judg.14.10" parsed="|Gen|29|22|0|0;|Judg|14|10|0|0" passage="Ge 29:22,Jdg 14:10">Gen. xxix. 22; Judg. xiv. 10</scripRef>), in
token of joy and friendly respect, and for the confirming of
love.</p>
<p class="indent" id="John.iii-p8">4. Christ and his mother and disciples were
principal guests at this entertainment. <i>The mother of Jesus</i>
(that was her most honourable title) <i>was there;</i> no mention
being made of Joseph, we conclude him dead before this. Jesus was
<i>called,</i> and he came, accepted the invitation, and feasted
with them, to teach us to be <i>respectful</i> to our relations,
and <i>sociable</i> with them, though they be mean. Christ was to
come in a way different from that of John Baptist, who came
<i>neither eating nor drinking,</i> <scripRef id="John.iii-p8.1" osisRef="Bible:Matt.11.18-Matt.11.19" parsed="|Matt|11|18|11|19" passage="Mt 11:18,19">Matt. xi. 18, 19</scripRef>. It is the wisdom of the
prudent to study how to <i>improve</i> conversation rather than how
to <i>decline</i> it.</p>
<p class="indent" id="John.iii-p9">(1.) <i>There was a marriage, and Jesus was
called.</i> Note, [1.] It is very desirable, when there is a
<i>marriage,</i> to have Jesus Christ <i>present</i> at it; to have
his spiritual gracious presence, to have the marriage owned and
blessed by him: the <i>marriage</i> is then <i>honourable</i>
indeed; and they that <i>marry in</i> the Lord (<scripRef id="John.iii-p9.1" osisRef="Bible:1Cor.7.39" parsed="|1Cor|7|39|0|0" passage="1Co 7:39">1 Cor. vii. 39</scripRef>) do not marry <i>without
him.</i> [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: <i>Thou shalt call,
and I will answer.</i> And he will turn the water into wine.</p>
<p class="indent" id="John.iii-p10">(2.) The disciples also were invited, those
five whom he had called ( <scripRef id="John.iii-p10.1" osisRef="Bible:John.1.35-John.1.51" parsed="|John|1|35|1|51" passage="Joh 1:35-51"><i>ch.</i> 1</scripRef>), 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 <i>follow</i>
Christ shall <i>feast</i> with him, they shall <i>fare</i> as he
<i>fares,</i> so he has <i>bespoken</i> for them (<scripRef id="John.iii-p10.2" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26"><i>ch.</i> xii. 26</scripRef>): <i>Where I am,
there shall my servant be also.</i> [2.] Love to Christ is
testified by a love to those that are his, for his sake; <i>our
goodness extendeth not to him,</i> but <i>to the saints.</i> Calvin
observes how <i>generous</i> 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.</p>
<p class="indent" id="John.iii-p11">II. The miracle itself. In which
observe,</p>
<p class="indent" id="John.iii-p12">1. They <i>wanted wine,</i> <scripRef id="John.iii-p12.1" osisRef="Bible:John.2.3" parsed="|John|2|3|0|0" passage="Joh 2:3"><i>v.</i> 3</scripRef>. (1.) There was
<i>want</i> at a <i>feast;</i> though much was provided, yet all
was spent. While we are in this world we sometimes find ourselves
<i>in straits,</i> even then when we think ourselves in the
<i>fulness of our sufficiency.</i> If always <i>spending,</i>
perhaps all is spent ere we are aware. (2.) There was want at a
<i>marriage feast.</i> Note, They who, being <i>married,</i> are
come to <i>care for the things of the world</i> must expect
<i>trouble in the flesh,</i> 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.</p>
<p class="indent" id="John.iii-p13">2. The <i>mother of Jesus</i> solicited him
to assist her friends in this strait. We are told (<scripRef id="John.iii-p13.1" osisRef="Bible:John.2.3-John.2.5" parsed="|John|2|3|2|5" passage="Joh 2:3-5"><i>v.</i> 3-5</scripRef>) what passed between
Christ and his mother upon this occasion.</p>
<p class="indent" id="John.iii-p14">(1.) She acquaints him with the difficulty
they were in (<scripRef id="John.iii-p14.1" osisRef="Bible:John.2.3" parsed="|John|2|3|0|0" passage="Joh 2:3"><i>v.</i> 3</scripRef>):
<i>She saith unto him, They have no wine.</i> 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
<i>decent</i> 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 <i>seek our own
things</i> 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 <i>refer ourselves</i> to him
to do as he pleases.</p>
<p class="indent" id="John.iii-p15">(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,</p>
<p class="indent" id="John.iii-p16">[1.] The rebuke itself: <i>Woman, what have
I to do with thee?</i> As many as Christ loves, he rebukes and
chastens. He calls her <i>woman,</i> not <i>mother.</i> When we
begin to be assuming, we should be reminded what we are, <i>men</i>
and <i>women,</i> frail, foolish, and corrupt. The question,
<b><i>ti emoi kai soi</i></b>, might be read, <i>What is that to me
and thee?</i> What is it to us if they do want? But it is always as
we render it, <i>What have I to do with thee?</i> as <scripRef id="John.iii-p16.1" osisRef="Bible:Judg.11.12 Bible:2Sam.16.10 Bible:Ezra.4.3 Bible:Matt.8.29" parsed="|Judg|11|12|0|0;|2Sam|16|10|0|0;|Ezra|4|3|0|0;|Matt|8|29|0|0" passage="Jdg 11:12,2Sa 16:10,Ezr 4:3,Mt 8:29">Judges xi. 12; 2 Sam.
xvi. 10; Ezra iv. 3; Matt. viii. 29</scripRef>. 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 (<scripRef id="John.iii-p16.2" osisRef="Bible:Luke.2.51" parsed="|Luke|2|51|0|0" passage="Lu 2:51">Luke ii.
51</scripRef>); for there was a time when it was Levi's praise that
he <i>said to his father, I have not known him,</i> <scripRef id="John.iii-p16.3" osisRef="Bible:Deut.33.9" parsed="|Deut|33|9|0|0" passage="De 33:9">Deut. xxxiii. 9</scripRef>. Now this was intended
to be, <i>First,</i> 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. <i>Secondly,</i> It was an
instruction to others of his relations (many of whom were present
here) that they must never expect him to have any regard to his
kindred according to the flesh, in his working miracles, or that
therein he should gratify them, who in this matter were no more to
him than other people. In the things of God we must not <i>know
faces. Thirdly,</i> 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 <i>queen of heaven,</i> the <i>salvation of the
world,</i> their <i>mediatrix,</i> their <i>life</i> and
<i>hope;</i> not only depending upon her merit and intercession,
but beseeching her to <i>command her Son</i> to do them good:
<i>Monstra te esse matrem—Show that thou art his mother. Jussu
matris impera salvatori—Lay thy maternal commands on the
Saviour.</i> 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, <i>Woman, what have I to do with
thee?</i> This was plainly designed either to <i>prevent</i> or
<i>aggravate</i> 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.</p>
<p class="indent" id="John.iii-p17">[2.] The reason of this rebuke: <i>Mine
hour is not yet come.</i> For every thing Christ did, and that was
done to him, he had <i>his hour,</i> the <i>fixed</i> time and the
<i>fittest</i> time, which was punctually observed. <i>First,</i>
"Mine hour for <i>working miracles</i> is not yet come." Yet
afterwards he wrought this, before the hour, because he foresaw it
would confirm the faith of his infant disciples (<scripRef id="John.iii-p17.1" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11"><i>v.</i> 11</scripRef>), which was the end of all his
miracles: so that this was an earnest of the many miracles he would
work when his <i>hour was come. Secondly,</i> "Mine hour of working
miracles <i>openly</i> is <i>not yet come;</i> therefore do not
talk of it thus <i>publicly." Thirdly,</i> "It <i>not the hour</i>
of my exemption from thy authority <i>yet come,</i> now that I have
begun to act as a prophet?" So Gregory Nyssen. <i>Fourthly,</i>
"Mine hour for working <i>this miracle</i> is not yet come." His
mother moved him to help them <i>when the wine began to fail</i>
(so it may be read, <scripRef id="John.iii-p17.2" osisRef="Bible:John.2.3" parsed="|John|2|3|0|0" passage="Joh 2:3"><i>v.</i>
3</scripRef>), but his hour was not yet come till it was quite
spent, and there was a <i>total want;</i> 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 <i>his hour is come</i>
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 <i>yet come</i> it would come. Note, The delays of
mercy are not to be construed the denials of prayer. <i>At the end
it shall speak.</i></p>
<p class="indent" id="John.iii-p18">(3.) Notwithstanding this, she encouraged
herself with expectations that he would help her friends in this
strait, for she bade the servants <i>observe his orders,</i>
<scripRef id="John.iii-p18.1" osisRef="Bible:John.2.5" parsed="|John|2|5|0|0" passage="Joh 2:5"><i>v.</i> 5</scripRef>. [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, <scripRef id="John.iii-p18.2" osisRef="Bible:Ps.141.5" parsed="|Ps|141|5|0|0" passage="Ps 141:5">Ps. cxli. 5</scripRef>. [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:—<i>First,</i> Sense of <i>our own follies</i> and infirmities
"Surely such imperfect prayers as ours cannot speed."
<i>Secondly,</i> Sense of <i>our Lord's frowns and rebukes.</i>
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 <i>against hope believe
in hope,</i> <scripRef id="John.iii-p18.3" osisRef="Bible:Rom.4.18" parsed="|Rom|4|18|0|0" passage="Ro 4:18">Rom. iv. 18</scripRef>.
[3.] She directed the servants to have an eye <i>to him</i>
immediately, and not to make their applications to her, as it is
probable <i>they had done.</i> She quits all pretensions to an
<i>influence</i> upon him, or <i>intercession</i> with him; let
their souls <i>wait only</i> on him, <scripRef id="John.iii-p18.4" osisRef="Bible:Ps.62.5" parsed="|Ps|62|5|0|0" passage="Ps 62:5">Ps. lxii. 5</scripRef>. [4.] She directed them punctually
to observe his orders, without disputing, or asking questions.
Being conscious to herself of a fault in <i>prescribing</i> to him,
she cautions the servants to take heed of the same fault, and to
attend both his time and his way for supply: "<i>Whatsoever he
saith unto you, do it,</i> 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 <i>favours</i>
must with an implicit obedience observe his <i>orders.</i> The way
of duty is the way to mercy; and Christ's methods must not be
objected against.</p>
<p class="indent" id="John.iii-p19">(4.) Christ did at length miraculously
supply them; for he is often better than his word, but never
worse.</p>
<p class="indent" id="John.iii-p20">[1.] The miracle itself was <i>turning
water into wine;</i> the substance of water acquiring a new form,
and having all the accidents and qualities of wine. Such a
<i>transformation</i> is a <i>miracle;</i> but the popish
<i>transubstantiation,</i> 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,
<scripRef id="John.iii-p20.1" osisRef="Bible:Ps.104.14-Ps.104.15" parsed="|Ps|104|14|104|15" passage="Ps 104:14,15">Ps. civ. 14, 15</scripRef>. 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
(<scripRef id="John.iii-p20.2" osisRef="Bible:Exod.4.9 Bible:Exod.7.20" parsed="|Exod|4|9|0|0;|Exod|7|20|0|0" passage="Ex 4:9,7:20">Exod. iv. 9; vii. 20</scripRef>),
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 <i>wash
his garments in wine</i> (<scripRef id="John.iii-p20.3" osisRef="Bible:Gen.49.11" parsed="|Gen|49|11|0|0" passage="Ge 49:11">Gen. xlix.
11</scripRef>), the water for washing being <i>turned into
wine.</i> And the gospel call is, <i>Come ye to the waters, and buy
wine,</i> <scripRef id="John.iii-p20.4" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv. 1</scripRef>.</p>
<p class="indent" id="John.iii-p21">[2.] The circumstances of it magnified it
and freed it from all suspicion of cheat or collusion; for,</p>
<p class="indent" id="John.iii-p22"><i>First,</i> It was done in water-pots
(<scripRef id="John.iii-p22.1" osisRef="Bible:John.2.6" parsed="|John|2|6|0|0" passage="Joh 2:6"><i>v.</i> 6</scripRef>): <i>There were
set there six water-pots of stone.</i> 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 <i>Jews eat not, except they wash
often</i> (<scripRef id="John.iii-p22.2" osisRef="Bible:Mark.7.3" parsed="|Mark|7|3|0|0" passage="Mk 7:3">Mark vii. 3</scripRef>), and
they used much water in their washing, for which reason here were
six large water-pots provided. It was a saying among them, <i>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.</i> 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 <i>wine,</i> that cheereth God and man
(<scripRef id="John.iii-p22.3" osisRef="Bible:Judg.9.13" parsed="|Judg|9|13|0|0" passage="Jdg 9:13">Judg. ix. 13</scripRef>), instead of
the shadows of the law, which were as water, <i>weak and beggarly
elements.</i> These were <i>water-pots,</i> that had never been
used to have wine in them; and of <i>stone,</i> which is not apt to
retain the scent of former liquors, if ever they had had wine in
them. They contained <i>two or three firkins apiece;</i> two or
three <i>measures, baths,</i> or <i>ephahs;</i> 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 <i>pay her debt,</i> and <i>live of
the rest,</i> <scripRef id="John.iii-p22.4" osisRef="Bible:2Kgs.4.7" parsed="|2Kgs|4|7|0|0" passage="2Ki 4:7">2 Kings iv. 7</scripRef>.
Christ gives like himself, gives abundantly, according to his
riches in glory. It is the penman's language to say, <i>They
contained two or three firkins,</i> for the Holy Spirit could have
ascertained just how much; thus (as <scripRef id="John.iii-p22.5" osisRef="Bible:John.6.19" parsed="|John|6|19|0|0" passage="Joh 6:19"><i>ch.</i> vi. 19</scripRef>) teaching us to speak
cautiously, and not confidently, of those things of which we have
not good assurance.</p>
<p class="indent" id="John.iii-p23"><i>Secondly,</i> The water-pots were filled
<i>up to the brim</i> by the servants at Christ's word, <scripRef id="John.iii-p23.1" osisRef="Bible:John.2.7" parsed="|John|2|7|0|0" passage="Joh 2:7"><i>v.</i> 7</scripRef>. 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.</p>
<p class="indent" id="John.iii-p24"><i>Thirdly,</i> The miracle was wrought
suddenly, and in such a manner as greatly magnified it.</p>
<p class="indent" id="John.iii-p25"><i>a.</i> As soon as they had filled the
water-pots, presently he said, <i>Draw out now</i> (<scripRef id="John.iii-p25.1" osisRef="Bible:John.2.8" parsed="|John|2|8|0|0" passage="Joh 2:8"><i>v.</i> 8</scripRef>), and it was done,
(<i>a.</i>) Without any ceremony, in the eye of the spectators. One
would have thought, as Naaman, he should have come out, and
<i>stood,</i> and <i>called on the name of God,</i> <scripRef id="John.iii-p25.2" osisRef="Bible:2Kgs.5.11" parsed="|2Kgs|5|11|0|0" passage="2Ki 5:11">2 Kings v. 11</scripRef>. No, he sits still in
his place, says not a word, but <i>wills</i> the thing, and so
works it. Note, Christ does great things and marvellous <i>without
noise,</i> works manifest changes in a hidden way. Sometimes
Christ, in working miracles, used words and signs, but it was
<i>for their sakes that stood by,</i> <scripRef id="John.iii-p25.3" osisRef="Bible:John.11.42" parsed="|John|11|42|0|0" passage="Joh 11:42"><i>ch.</i> xi. 42</scripRef>. (<i>b.</i>) Without any
hesitation or uncertainty in his own breast. He did not say,
<i>Draw out now,</i> and let me <i>taste it,</i> questioning
whether the thing were done as he willed it or no; but with the
greatest assurance imaginable, though it was his <i>first
miracle,</i> he recommends it to the master of the feast
<i>first.</i> As he knew what he <i>would</i> do, so he knew what
he <i>could</i> do, and made no essay in his work; but all was
good, very good, even in the beginning.</p>
<p class="indent" id="John.iii-p26"><i>b.</i> Our Lord Jesus directed the
servants, (<i>a.</i>) To <i>draw it out;</i> not to let it alone in
the vessel, to be admired, but to <i>draw it out,</i> to be drank.
Note, [<i>a.</i>] Christ's works are all <i>for use;</i> he gives
no man a talent to be <i>buried,</i> but to be <i>traded with.</i>
Has he turned thy water into wine, given thee knowledge and grace?
It is to <i>profit withal;</i> and therefore <i>draw out now.</i>
[<i>b.</i>] 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 <i>laid up</i> for
all that <i>fear God</i> is <i>wrought for those that trust in
him</i> (<scripRef id="John.iii-p26.1" osisRef="Bible:Ps.31.19" parsed="|Ps|31|19|0|0" passage="Ps 31:19">Ps. xxxi. 19</scripRef>),
that by the exercise of faith <i>draw out</i> what is <i>laid
up.</i> (<i>b.</i>) To present it to <i>the governor of the
feast.</i> Some think that this <i>governor of the feast</i> 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 <i>loved</i> it
(<scripRef id="John.iii-p26.2" osisRef="Bible:Matt.23.6" parsed="|Matt|23|6|0|0" passage="Mt 23:6">Matt. xxiii. 6</scripRef>), and
<i>chose</i> it, <scripRef id="John.iii-p26.3" osisRef="Bible:Luke.14.7" parsed="|Luke|14|7|0|0" passage="Lu 14:7">Luke xiv.
7</scripRef>. And Christ, according to his own rule, <i>sat down in
the lowest room;</i> 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 <i>governor</i> was the inspector and monitor of the feast:
the same with Plutarch's <i>symposiarcha,</i> 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 <i>governor</i> was
the <i>chaplain,</i> 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.</p>
<p class="indent" id="John.iii-p27"><i>Fourthly,</i> 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, <scripRef id="John.iii-p27.1" osisRef="Bible:John.2.9-John.2.10" parsed="|John|2|9|2|10" passage="Joh 2:9,10"><i>v.</i> 9, 10.</scripRef> 1.
It was certain that this was <i>wine.</i> The governor knew this
when he drank it, though he knew not <i>whence it was;</i> 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 <i>stronger body,</i> and <i>better
flavour,</i> than ordinary. This the governor of the feast takes
notice of to the bridegroom, with an air of pleasantness, as
<i>uncommon.</i> (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 <i>when they have well
drank,</i> 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. (2.) This bridegroom obliged his friends with a
reserve of the best wine for the grace-cup: <i>Thou hast kept the
good wine until now;</i> not knowing to whom they were indebted for
this good wine, he returns the thanks of the table to the
bridegroom. <i>She did not know that I gave her corn and wine,</i>
<scripRef id="John.iii-p27.2" osisRef="Bible:Hos.2.8" parsed="|Hos|2|8|0|0" passage="Ho 2:8">Hos. ii. 8</scripRef>. 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 (<scripRef id="John.iii-p27.3" osisRef="Bible:Neh.8.10" parsed="|Neh|8|10|0|0" passage="Ne 8:10">Neh. viii. 10</scripRef>),
yet he does not invalidate his own caution, nor invade it, in the
least, which is, that our hearts be not <i>at any time,</i> no not
at a marriage feast, <i>overcharged with surfeiting and
drunkenness,</i> <scripRef id="John.iii-p27.4" osisRef="Bible:Luke.21.34" parsed="|Luke|21|34|0|0" passage="Lu 21:34">Luke xxi.
34</scripRef>. When Christ provided so much <i>good wine</i> for
them that had <i>well drunk,</i> he intended to try their sobriety,
and to teach them <i>how to abound,</i> as well as <i>how to
want.</i> Temperance <i>per force</i> 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. He also intended that some should be left for
the confirmation of the truth of the miracle to the faith of
others. And we have reason to think that the guests at this table
were so well <i>taught,</i> or at least were now so well awed by
the presence of Christ, that none of them abused this wine to
excess. Theses two considerations, drawn from this story, may be
sufficient at any time to fortify us against temptations to
intemperance: <i>First,</i> That our meat and drink are the
<i>gifts of God's bounty</i> to us, and we owe our liberty to use
them, and our comfort in the use of them, to the mediation of
Christ; it is therefore ungrateful and impious to abuse them.
<i>Secondly,</i> That, wherever we are, Christ has his eye upon us;
we should <i>eat bread before God</i> (<scripRef id="John.iii-p27.5" osisRef="Bible:Exod.18.12" parsed="|Exod|18|12|0|0" passage="Ex 18:12">Exod. xviii. 12</scripRef>), and then we should not
<i>feed ourselves without fear.</i> [2.] He has given us a specimen
of the method he takes in dealing with those that deal with him,
which is, to reserve the <i>best</i> for the <i>last,</i> and
therefore they must <i>deal upon trust.</i> The recompence of their
services and sufferings is reserved for the other world; it is a
glory <i>to be revealed.</i> The pleasures of sin give their colour
in the cup, but <i>at the last bite;</i> but the pleasures of
religion will be <i>pleasures for evermore.</i></p>
<p class="indent" id="John.iii-p28">III. In the conclusion of this story
(<scripRef id="John.iii-p28.1" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11"><i>v.</i> 11</scripRef>) we are told,
1. That this was <i>the beginning of miracles</i> which Jesus did.
Many miracles had been wrought <i>concerning</i> him at his birth
and baptism, and he himself was the greatest miracle of all; but
this was the first that was wrought <i>by</i> 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 <i>time of the hiding
of his power.</i> 2. That herein he <i>manifested his glory;</i>
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 <i>his
disciples believed on him.</i> Those whom he had called (<scripRef id="John.iii-p28.2" osisRef="Bible:John.1.35-John.1.51" parsed="|John|1|35|1|51" passage="Joh 1:35-51"><i>ch.</i> i.</scripRef>), 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.</p>
</div><scripCom id="John.iii-p28.3" osisRef="Bible:John.2.12-John.2.22" parsed="|John|2|12|2|22" passage="Joh 2:12-22" type="Commentary"/><div class="Commentary" id="Bible:John.2.12-John.2.22">
<h4 id="John.iii-p28.4">Temple-Merchandise Punished; Christ's Death
and Resurrection Foretold.</h4>
<p class="passage" id="John.iii-p29">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.   13 And the Jews' passover was at hand,
and Jesus went up to Jerusalem,   14 And found in the temple
those that sold oxen and sheep and doves, and the changers of money
sitting:   15 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;
  16 And said unto them that sold doves, Take these things
hence; make not my Father's house a house of merchandise.   17
And his disciples remembered that it was written, The zeal of thine
house hath eaten me up.   18 Then answered the Jews and said
unto him, What sign showest thou unto us, seeing that thou doest
these things?   19 Jesus answered and said unto them, Destroy
this temple, and in three days I will raise it up.   20 Then
said the Jews, Forty and six years was this temple in building, and
wilt thou rear it up in three days?   21 But he spake of the
temple of his body.   22 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.</p>
<p class="indent" id="John.iii-p30">Here we have,</p>
<p class="indent" id="John.iii-p31">I. The short visit Christ made to
Capernaum, <scripRef id="John.iii-p31.1" osisRef="Bible:John.2.12" parsed="|John|2|12|0|0" passage="Joh 2:12"><i>v.</i> 12</scripRef>. It
was a large and populous city, about a day's journey from Cana; it
is called <i>his own city</i> (<scripRef id="John.iii-p31.2" osisRef="Bible:Matt.9.1" parsed="|Matt|9|1|0|0" passage="Mt 9:1">Matt. ix.
1</scripRef>), because he made it his head-quarters in Galilee, and
what little rest he had was there. It was a place of concourse, and
<i>therefore</i> Christ chose it, that the fame of his doctrine and
miracles might thence spread the further. Observe,</p>
<p class="indent" id="John.iii-p32">1. The company that attended him thither:
<i>his mother, his brethren, and his disciples.</i> Wherever Christ
went, (1.) He <i>would not</i> 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
<i>could not</i> go alone, but they would follow him, because they
liked the sweetness either of his doctrine or of his wine,
<scripRef id="John.iii-p32.1" osisRef="Bible:John.6.26" parsed="|John|6|26|0|0" passage="Joh 6:26"><i>ch.</i> vi. 26</scripRef>. 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 <i>brethren</i> also and relations, who were
at the marriage and were wrought upon by the miracle there, and
<i>his disciples,</i> 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.</p>
<p class="indent" id="John.iii-p33">2. His continuance there, which was at this
time <i>not many days,</i> designing now only to <i>begin</i> the
acquaintance he would afterwards <i>improve</i> there. Christ was
still upon the remove, would not confine his usefulness to
<i>one</i> place, because <i>many</i> needed him. And he would
teach his followers to look upon themselves but as
<i>sojourners</i> 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 <i>by degrees.</i> 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.</p>
<p class="indent" id="John.iii-p34">II. The passover he kept at Jerusalem; it
is the <i>first</i> after his baptism, and the evangelist takes
notice of all the passovers he kept henceforward, which were four
in all, the <i>fourth</i> that at which he suffered (three years
after this), and half a year was now past since his baptism.
Christ, being <i>made under the law,</i> observed the passover at
Jerusalem; see <scripRef id="John.iii-p34.1" osisRef="Bible:Exod.23.17" parsed="|Exod|23|17|0|0" passage="Ex 23:17">Exod. xxiii.
17</scripRef>. 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 <i>the passover was at
hand,</i> that he might be there <i>with the first.</i> It is
called <i>the Jews' passover,</i> because it was peculiar to them
(Christ is <i>our</i> 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:—</p>
<p class="indent" id="John.iii-p35">1. He <i>purged the temple,</i> <scripRef id="John.iii-p35.1" osisRef="Bible:John.2.14-John.2.17" parsed="|John|2|14|2|17" passage="Joh 2:14-17"><i>v.</i> 14-17</scripRef>. Observe here,</p>
<p class="indent" id="John.iii-p36">(1.) The first place we find him in at
Jerusalem was the <i>temple,</i> 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 <i>exceed the glory of the former,</i> <scripRef id="John.iii-p36.1" osisRef="Bible:Hag.2.9" parsed="|Hag|2|9|0|0" passage="Hag 2:9">Hag. ii. 9</scripRef>. It was foretold (<scripRef id="John.iii-p36.2" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii. 1</scripRef>): <i>I will send my
messenger,</i> John Baptist; he never preached in the temple, but
<i>the Lord, whom ye seek,</i> he shall <i>suddenly come to his
temple,</i> 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.</p>
<p class="indent" id="John.iii-p37">(2.) The first work we find him at in the
temple was the <i>purging</i> of it; for so it was foretold there
(<scripRef id="John.iii-p37.1" osisRef="Bible:Mal.3.2-Mal.3.3" parsed="|Mal|3|2|3|3" passage="Mal 3:2,3">Mal. iii. 2, 3</scripRef>): <i>He
shall sit as a refiner and purify the sons of Levi.</i> Now was
come the <i>time of reformation.</i> Christ came to be the great
reformer; and, according to the method of the reforming kings of
Judah, he first <i>purged out</i> what was amiss (and that used to
be passover-work too, as in Hezekiah's time, <scripRef id="John.iii-p37.2" osisRef="Bible:2Chr.30.14-2Chr.30.15" parsed="|2Chr|30|14|30|15" passage="2Ch 30:14,15">2 Chron. xxx. 14, 15</scripRef>, and Josiah's,
<scripRef id="John.iii-p37.3" osisRef="Bible:2Kgs.23.4" parsed="|2Kgs|23|4|0|0" passage="2Ki 23:4">2 Kings xxiii. 4</scripRef>, &amp;c.),
and then taught them to do well. First <i>purge out the old
leaven,</i> and then <i>keep the feast.</i> 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, <scripRef id="John.iii-p37.4" osisRef="Bible:Gen.35.2" parsed="|Gen|35|2|0|0" passage="Ge 35:2">Gen. xxxv. 2</scripRef>. And this he has taught
us by purging the temple. See here,</p>
<p class="indent" id="John.iii-p38">[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 <i>court of the Gentiles,</i>
within the <i>mountain of that house.</i> There, <i>First,</i> They
sold <i>oxen, and sheep, and doves,</i> 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 <i>in
kind</i> along with them; see <scripRef id="John.iii-p38.1" osisRef="Bible:Deut.14.24-Deut.14.26" parsed="|Deut|14|24|14|26" passage="De 14:24-26">Deut.
xiv. 24-26</scripRef>. This <i>market</i> perhaps had been kept by
the pool of Bethesda (<scripRef id="John.iii-p38.2" osisRef="Bible:John.5.2" parsed="|John|5|2|0|0" passage="Joh 5:2"><i>ch.</i> v.
2</scripRef>), 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 <i>without blemish,</i> would be a considerable
revenue to them. Great corruptions in the church owe their rise to
the love of money, <scripRef id="John.iii-p38.3" osisRef="Bible:1Tim.6.5 Bible:1Tim.6.10" parsed="|1Tim|6|5|0|0;|1Tim|6|10|0|0" passage="1Ti 6:5,10">1 Tim. vi. 5,
10.</scripRef> <i>Secondly,</i> They <i>changed money,</i> for the
convenience of those that were to pay a half-shekel <i>in
specie</i> every year, by way of poll, for the service of the
tabernacle (<scripRef id="John.iii-p38.4" osisRef="Bible:Exod.30.12" parsed="|Exod|30|12|0|0" passage="Ex 30:12">Exod. xxx. 12</scripRef>),
and no doubt they got by it.</p>
<p class="indent" id="John.iii-p39">[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,</p>
<p class="indent" id="John.iii-p40"><i>First, Drove out the sheep and oxen,</i>
and those that <i>sold them,</i> out of the temple. He never used
<i>force</i> to drive any <i>into</i> the temple, but only to drive
those out that profaned it. He did not seize the sheep and oxen for
himself, did not <i>distrain</i> and impound them, though he found
them <i>damage faissant-actual trespassers</i> upon his Father's
ground; he only drove them out, and their owners with them. He made
a scourge of <i>small cords,</i> 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 <scripRef id="John.iii-p40.1" osisRef="Bible:Rom.13.3-Rom.13.4 Bible:2Cor.10.8" parsed="|Rom|13|3|13|4;|2Cor|10|8|0|0" passage="Ro 13:3,4,2Co 10:8">Rom. xiii. 3, 4; 2 Cor. x. 8</scripRef>.</p>
<p class="indent" id="John.iii-p41"><i>Secondly,</i> He <i>poured out the
changers' money,</i> <b><i>to kerma</i></b>—<i>the small
money</i>—the <i>Nummorum Famulus.</i> In <i>pouring out</i> the
money, he showed his contempt of it; he threw it to the ground, to
the earth as it <i>was.</i> In <i>overthrowing</i> 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 <i>drove
them all out;</i> and not only threw out the money, but, in
overturning the tables, threw out the trade too.</p>
<p class="indent" id="John.iii-p42"><i>Thirdly, He said to them that sold
doves</i> (sacrifices for the poor), <i>Take these things
hence.</i> 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 (<scripRef id="John.iii-p42.1" osisRef="Bible:Ps.84.3" parsed="|Ps|84|3|0|0" passage="Ps 84:3">Ps. lxxxiv.
3</scripRef>), 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, <i>Take these things hence.</i> Note,
Discretion must always guide and govern our zeal, that we do
nothing unbecoming ourselves, or mischievous to others.</p>
<p class="indent" id="John.iii-p43"><i>Fourthly,</i> He gave them a good reason
for what he did: <i>Make not my Father's house a house of
merchandise.</i> Reason for conviction should accompany force for
correction.</p>
<p class="indent" id="John.iii-p44"><i>a.</i> Here is a reason why they should
not profane the temple, because it was the <i>house of God,</i> and
not to be made a house of merchandise. Merchandise is a good thing
in the exchange, but not in the temple. This was, (<i>a.</i>) to
<i>alienate</i> that which was dedicated to the honour of God; it
was <i>sacrilege;</i> it was robbing God. (<i>b.</i>) It was to
debase that which was solemn and awful, and to make it mean.
(<i>c.</i>) It was to disturb and distract those services in which
men ought to be most solemn, serious, and intent. It was
particularly an affront to the <i>sons of the stranger</i> in their
worship to be forced to herd themselves with the sheep and oxen,
and to be distracted in their worship by the noise of a market, for
this market was kept in the court of the Gentiles. (<i>d.</i>) It
was to make the business of religion subservient to a secular
interest; for the holiness of the place must advance the market,
and promote the sale of their commodities. Those make God's house a
house of merchandise, [<i>a.</i>] Whose minds are filled with cares
about worldly business when they are attending on religious
exercises, as those, <scripRef id="John.iii-p44.1" osisRef="Bible:Amos.8.5 Bible:Ezek.33.31" parsed="|Amos|8|5|0|0;|Ezek|33|31|0|0" passage="Am 8:5,Eze 33:31">Amos
viii. 5; Ezek. xxxiii. 31</scripRef>. [<i>b.</i>] Who perform
divine offices for filthy lucre, and sell the gifts of the Holy
Ghost, <scripRef id="John.iii-p44.2" osisRef="Bible:Acts.8.18" parsed="|Acts|8|18|0|0" passage="Ac 8:18">Acts viii. 18</scripRef>.</p>
<p class="indent" id="John.iii-p45"><i>b.</i> Here is a reason why he was
concerned to purge it, because it <i>was his Father's house.</i>
And, (<i>a.</i>) Therefore he had authority to purge it, for he was
faithful, as a Son <i>over his own house.</i> <scripRef id="John.iii-p45.1" osisRef="Bible:Heb.3.5-Heb.3.6" parsed="|Heb|3|5|3|6" passage="Heb 3:5,6">Heb. iii. 5, 6</scripRef>. In calling God his Father,
he intimates that he was the Messiah, of whom it was said, <i>He
shall build a house for my name, and I will be his Father,</i>
<scripRef id="John.iii-p45.2" osisRef="Bible:2Sam.7.13-2Sam.7.14" parsed="|2Sam|7|13|7|14" passage="2Sa 7:13,14">2 Sam. vii. 13, 14</scripRef>.
(<i>b.</i>) Therefore he had a zeal for the purging of it: "It is
<i>my Father's house,</i> and therefore I cannot bear to see it
profaned, and <i>him</i> 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
<i>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.</i>—Hieron. Considering,
[<i>a.</i>] That he did it without the <i>assistance</i> of any of
his <i>friends;</i> probably it had been no hard matter to have
raised the <i>mob,</i> 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
<i>uphold,</i> but his own arm did it. [<i>b.</i>] That he did it
without the <i>resistance</i> of any of his <i>enemies,</i> either
the market-people themselves, or the chief priests that gave them
their licences, and had the <i>posse templi—temple force,</i> 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 (<scripRef id="John.iii-p45.3" osisRef="Bible:Mal.3.2-Mal.3.3" parsed="|Mal|3|2|3|3" passage="Mal 3:2,3">Mal. iii. 2,
3</scripRef>), <i>Who shall stand when he appeareth?</i></p>
<p class="indent" id="John.iii-p46"><i>Fifthly,</i> Here is the remark which
his disciples made upon it (<scripRef id="John.iii-p46.1" osisRef="Bible:John.2.17" parsed="|John|2|17|0|0" passage="Joh 2:17"><i>v.</i>
17</scripRef>): <i>They remembered that it was written, The Zeal of
thine house hath eaten me up.</i> They were somewhat surprised at
first to see him to whom they were directed as the <i>Lamb of
God</i> in such a heat, and him whom they believed to be the
<i>King of Israel</i> 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 <i>Lamb
of God</i> and with the majesty of the <i>King of Israel;</i> for
David, speaking of the Messiah, takes notice of his <i>zeal for
God's house,</i> as so great that it even <i>ate him up,</i> it
made him forget himself, <scripRef id="John.iii-p46.2" osisRef="Bible:Ps.69.9" parsed="|Ps|69|9|0|0" passage="Ps 69:9">Ps. lxix.
9</scripRef>. Observe, 1. The disciples came to understand the
meaning of what Christ did, by remembering the scriptures: <i>They
remembered</i> now <i>that it was written.</i> 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. See of what great use it is to the
disciples of Christ to be <i>ready</i> and <i>mighty</i> in the
scriptures, and to have their memories well stored with scripture
truths, by which they will be <i>furnished for every good work,</i>
2. The scripture they remembered was very apposite: <i>The zeal of
thine house hath eaten me up.</i> David was in this a type of
Christ that he was <i>zealous for God's house,</i> <scripRef id="John.iii-p46.3" osisRef="Bible:Ps.132.2-Ps.132.3" parsed="|Ps|132|2|132|3" passage="Ps 132:2,3">Ps. cxxxii. 2, 3</scripRef>. What he did for
it was <i>with all his might;</i> see <scripRef id="John.iii-p46.4" osisRef="Bible:1Chr.29.2" parsed="|1Chr|29|2|0|0" passage="1Ch 29:2">1 Chron. xxix. 2</scripRef>. The latter part of that
verse (<scripRef id="John.iii-p46.5" osisRef="Bible:Ps.69.9" parsed="|Ps|69|9|0|0" passage="Ps 69:9">Ps. lxix. 9</scripRef>) is
applied to Christ (<scripRef id="John.iii-p46.6" osisRef="Bible:Rom.15.3" parsed="|Rom|15|3|0|0" passage="Ro 15:3">Rom. xv.
3</scripRef>), as the former part of it here. All the graces that
were to be found among the Old-Testament saints were eminently in
Christ, and particularly this of zeal for the house of God, and in
them, as they were patterns to us, so they were types of him.
Observe, (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 <i>eat him up;</i> it made him
<i>humble</i> himself, and <i>spend</i> himself, and <i>expose</i>
himself. <i>My zeal has consumed me,</i> <scripRef id="John.iii-p46.7" osisRef="Bible:Ps.119.139" parsed="|Ps|119|139|0|0" passage="Ps 119:139">Ps. cxix. 139</scripRef>. 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, <i>Spare thyself.</i> 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 <i>those</i> that <i>sold and bought in the temple. Si
ibi ebrios inveniret quid faceret Dominus!</i> (saith St. Austin.)
<i>If he had found drunkards in the temple, how much more would he
have been displeased!</i></p>
<p class="indent" id="John.iii-p47">2. Christ, having thus purged the temple,
gave a sign to those who demanded it to prove his authority for so
doing. Observe here,</p>
<p class="indent" id="John.iii-p48">(1.) Their demand of a sign: <i>Then
answered the Jews,</i> 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: "<i>What sign
showest thou unto us,</i> 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 <i>a prophet, yea, more than a
prophet.</i> 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. <i>What ailed these</i>
buyers and sellers, <i>that they fled, that they were driven
back?</i> Surely it was <i>at the presence of the Lord</i>
(<scripRef id="John.iii-p48.1" osisRef="Bible:Ps.114.5 Bible:Ps.114.7" parsed="|Ps|114|5|0|0;|Ps|114|7|0|0" passage="Ps 114:5,7">Ps. cxiv. 5, 7</scripRef>), no less
a presence.</p>
<p class="indent" id="John.iii-p49">(2.) Christ's answer to this demand,
<scripRef id="John.iii-p49.1" osisRef="Bible:John.2.19" parsed="|John|2|19|0|0" passage="Joh 2:19"><i>v.</i> 19</scripRef>. He did not
immediately work a miracle to convince them, but gave them a sign
in something <i>to come,</i> the truth of which must appear by the
event, according to <scripRef id="John.iii-p49.2" osisRef="Bible:Deut.18.21-Deut.18.22" parsed="|Deut|18|21|18|22" passage="De 18:21,22">Deut. xviii.
21, 22</scripRef>.</p>
<p class="indent" id="John.iii-p50">Now, [1.] The sign that he gives them is
his own <i>death</i> and <i>resurrection.</i> He refers them to
that which would be, <i>First,</i> His <i>last</i> sign. If they
would not be convinced by what they saw and heard, let them
<i>wait. Secondly,</i> The <i>great sign</i> to prove him to be the
Messiah; for concerning him it was foretold that he should be
bruised (<scripRef id="John.iii-p50.1" osisRef="Bible:Isa.53.5" parsed="|Isa|53|5|0|0" passage="Isa 53:5">Isa. liii. 5</scripRef>),
<i>cut off</i> (<scripRef id="John.iii-p50.2" osisRef="Bible:Dan.9.26" parsed="|Dan|9|26|0|0" passage="Da 9:26">Dan. ix.
26</scripRef>), and yet that he should not see corruption,
<scripRef id="John.iii-p50.3" osisRef="Bible:Ps.16.10" parsed="|Ps|16|10|0|0" passage="Ps 16:10">Ps. xvi. 10.</scripRef> These things
were fulfilled in the blessed Jesus, and therefore <i>truly he was
the Son of God,</i> and had authority in the temple, his Father's
house.</p>
<p class="indent" id="John.iii-p51">[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 <i>sign of the prophet Jonas,</i> so here,
<i>Destroy this temple, and in three days I will raise it up.</i>
Thus he spoke in parables to those who were willingly ignorant,
that <i>they might not perceive,</i> <scripRef id="John.iii-p51.1" osisRef="Bible:Matt.13.13-Matt.13.14" parsed="|Matt|13|13|13|14" passage="Mt 13:13,14">Matt. xiii. 13, 14</scripRef>. Those that will not
see shall not see. Nay, this figurative speech used here proved
such a <i>stumbling-block</i> to them that it was produced in
evidence against him at his trial to prove him a blasphemer.
<scripRef id="John.iii-p51.2" osisRef="Bible:Matt.26.60-Matt.26.61" parsed="|Matt|26|60|26|61" passage="Mt 26:60,61">Matt. xxvi. 60, 61</scripRef>. 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. <i>First,</i> He foretels his death by
the Jews' malice, in these words, <i>Destroy you this temple;</i>
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 <i>setting
out,</i> to expect the <i>worst. Secondly,</i> He foretels his
resurrection by his own power: In <i>three days I will raise it
up.</i> There were others that <i>were raised,</i> but Christ
raised himself, resumed his own life.</p>
<p class="indent" id="John.iii-p52">[3.] He chose to express this by
<i>destroying</i> and <i>re-edifying</i> the temple, <i>First,</i>
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 <i>purge</i>
what you have <i>defiled</i> by <i>raising</i> what you will
<i>destroy.</i>" The profaning of the temple is the
<i>destroying</i> of it, and its reformation its <i>resurrection.
Secondly,</i> 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, <scripRef id="John.iii-p52.1" osisRef="Bible:Zech.6.12" parsed="|Zech|6|12|0|0" passage="Zec 6:12">Zech. vi. 12</scripRef>. The
ruins of their place and <i>nation</i> (<scripRef id="John.iii-p52.2" osisRef="Bible:John.11.48" parsed="|John|11|48|0|0" passage="Joh 11:48"><i>ch.</i> xi. 48</scripRef>) were the riches of the
world. See <scripRef id="John.iii-p52.3" osisRef="Bible:Amos.9.11 Bible:Acts.15.16" parsed="|Amos|9|11|0|0;|Acts|15|16|0|0" passage="Am 9:11,Ac 15:16">Amos ix. 11; Acts
xv. 16</scripRef>.</p>
<p class="indent" id="John.iii-p53">(3.) Their cavil at this answer: "<i>Forty
and six years was this temple in building,</i> <scripRef id="John.iii-p53.1" osisRef="Bible:John.2.20" parsed="|John|2|20|0|0" passage="Joh 2:20"><i>v.</i> 20.</scripRef> Temple work was always slow
work, and canst thou make such quick work of it?" Now here, [1.]
They show <i>some knowledge;</i> 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: <b><i>okodomethe</i></b>—<i>hath this temple been
built.</i> [2.] They show <i>more ignorance, First,</i> Of the
<i>meaning of Christ's words.</i> 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, <i>This is my body,</i> after a corporal and carnal
manner! <i>Secondly,</i> Of <i>the almighty power of Christ,</i> as
if he could do no more than another man. Had they known that this
was he who <i>built all things</i> in six days they would not have
made it such an absurdity that he should build a temple in three
days.</p>
<p class="indent" id="John.iii-p54">(4.) A vindication of Christ's answer from
their cavil. The difficulty is soon solved by explaining the terms:
<i>He spoke of the temple of his body,</i> <scripRef id="John.iii-p54.1" osisRef="Bible:John.2.21" parsed="|John|2|21|0|0" passage="Joh 2:21"><i>v.</i> 21</scripRef>. Though Christ had discovered a
great respect for the temple, in <i>purging</i> it, yet he will
have us know that the holiness of it, which he was so jealous for,
was but <i>typical,</i> and leads us to the consideration of
another temple of which that was but a shadow, the substance being
Christ, <scripRef id="John.iii-p54.2" osisRef="Bible:Heb.9.9 Bible:Col.2.17" parsed="|Heb|9|9|0|0;|Col|2|17|0|0" passage="Heb 9:9,Col 2:17">Heb. ix. 9; Col. ii.
17</scripRef>. Some think that when he said, Destroy <i>this</i>
temple, he pointed to his own body, or laid his hand upon it;
however, it is certain that he <i>spoke of the temple of his
body.</i> 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: "<i>A body hast thou prepared me,</i>"
<scripRef id="John.iii-p54.3" osisRef="Bible:1Chr.28.19" parsed="|1Chr|28|19|0|0" passage="1Ch 28:19">1 Chron. xxviii. 19</scripRef>. [2.]
Like the temple, it was a <i>holy house;</i> it is called <i>that
holy thing.</i> [3.] It was, like the temple, the habitation of
God's glory; there the eternal Word dwelt, the true shechinah. He
is <i>Emmanuel—God with us.</i> [4.] The temple was the place and
<i>medium</i> 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 <i>towards</i> that house, <scripRef id="John.iii-p54.4" osisRef="Bible:1Kgs.8.30 Bible:1Kgs.8.35" parsed="|1Kgs|8|30|0|0;|1Kgs|8|35|0|0" passage="1Ki 8:30,35">1 Kings viii. 30, 35</scripRef>. So we must
worship God with an eye to Christ.</p>
<p class="indent" id="John.iii-p55">(5.) A reflection which the disciples made
upon this, long after, inserted here, to illustrate the story
(<scripRef id="John.iii-p55.1" osisRef="Bible:John.2.22" parsed="|John|2|22|0|0" passage="Joh 2:22"><i>v.</i> 22</scripRef>): <i>When he
was risen from the dead,</i> some years after, <i>his disciples
remembered that he had said this.</i> We found them, <scripRef id="John.iii-p55.2" osisRef="Bible:John.2.17" parsed="|John|2|17|0|0" passage="Joh 2:17"><i>v.</i> 17</scripRef>, remembering what had
been <i>written before of him,</i> and here we find them
remembering what they had <i>heard from him.</i> Note, The memories
of Christ's disciples should be like the treasure of the good
house-holder, furnished with things both <i>new</i> and <i>old,</i>
<scripRef id="John.iii-p55.3" osisRef="Bible:Matt.13.52" parsed="|Matt|13|52|0|0" passage="Mt 13:52">Matt. xiii. 52</scripRef>. Now
observe,</p>
<p class="indent" id="John.iii-p56">[1.] <i>When they remembered</i> that
saying: <i>When he was risen from the dead.</i> 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 <i>hear for the time to come,</i> <scripRef id="John.iii-p56.1" osisRef="Bible:Isa.42.23" parsed="|Isa|42|23|0|0" passage="Isa 42:23">Isa. xlii. 23</scripRef>. 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 <i>when he was risen from the
dead;</i> and why the? <i>First,</i> Because <i>then</i> the Spirit
was poured out to bring things to their remembrance which Christ
had said to them, and to make them both <i>easy</i> and
<i>ready</i> to them, <scripRef id="John.iii-p56.2" osisRef="Bible:John.14.26" parsed="|John|14|26|0|0" passage="Joh 14:26"><i>ch.</i> xiv.
26</scripRef>. That very day that Christ rose form the dead he
<i>opened their understandings,</i> <scripRef id="John.iii-p56.3" osisRef="Bible:Luke.24.45" parsed="|Luke|24|45|0|0" passage="Lu 24:45">Luke xxiv. 45</scripRef>. <i>Secondly,</i> Because then
this saying of Christ was fulfilled. When the temple of his body
had been <i>destroyed</i> and was <i>raised again,</i> and that
upon the <i>third day,</i> 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.</p>
<p class="indent" id="John.iii-p57">[2.] What use they made of it: <i>They
believed the scripture, and the word that Jesus had said;</i> their
belief of these was confirmed and received fresh support and
vigour. They were slow of heart to believe (<scripRef id="John.iii-p57.1" osisRef="Bible:Luke.24.25" parsed="|Luke|24|25|0|0" passage="Lu 24:25">Luke xxiv. 25</scripRef>), but they were <i>sure.</i>
The <i>scripture</i> and the <i>word of Christ</i> 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.</p>
</div><scripCom id="John.iii-p57.2" osisRef="Bible:John.2.23-John.2.25" parsed="|John|2|23|2|25" passage="Joh 2:23-25" type="Commentary"/><div class="Commentary" id="Bible:John.2.23-John.2.25">
<h4 id="John.iii-p57.3">The Success of Christ's
Ministry.</h4>
<p class="passage" id="John.iii-p58">23 Now when he was in Jerusalem at the passover,
in the feast <i>day,</i> many believed in his name, when they saw
the miracles which he did.   24 But Jesus did not commit
himself unto them, because he knew all <i>men,</i>   25 And
needed not that any should testify of man: for he knew what was in
man.</p>
<p class="indent" id="John.iii-p59">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,</p>
<p class="indent" id="John.iii-p60">I. That our Lord Jesus, when he was at
Jerusalem at the passover, did preach and work miracles. People's
<i>believing on him</i> implied that he preached; and it is
expressly said, <i>They saw the miracles he did.</i> He was now in
Jerusalem, the holy city, whence the <i>word of the Lord</i> was to
go <i>froth.</i> His residence was mostly in Galilee, and therefore
when he was <i>in Jerusalem</i> he was very busy. The time was holy
time, <i>the feast-day,</i> time appointed for the service of God;
at the passover the <i>Levites taught the good knowledge of the
Lord</i> (<scripRef id="John.iii-p60.1" osisRef="Bible:2Chr.30.22" parsed="|2Chr|30|22|0|0" passage="2Ch 30:22">2 Chron. xxx.
22</scripRef>), 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.</p>
<p class="indent" id="John.iii-p61">II. That hereby many were brought to
<i>believe in his name,</i> to acknowledge him a <i>teacher come
from God,</i> as Nicodemus did (<scripRef id="John.iii-p61.1" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2"><i>ch.</i> iii. 2</scripRef>), a great prophet; and,
probably, some of those who <i>looked for redemption in
Jerusalem</i> believed him to be the Messiah promised, so ready
were they to welcome the first appearance of that <i>bright and
morning star.</i></p>
<p class="indent" id="John.iii-p62">III. That yet <i>Jesus did not commit
himself unto them</i> (<scripRef id="John.iii-p62.1" osisRef="Bible:John.2.24" parsed="|John|2|24|0|0" passage="Joh 2:24"><i>v.</i>
24</scripRef>): <b><i>ouk episteuen heauton autois</i></b>—<i>He
did not trust himself with them.</i> It is the same word that is
used for <i>believing</i> in him. So that to believe in Christ is
to <i>commit ourselves</i> 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 <i>false,</i> 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;
<b><i>memneso apistein</i></b>—<i>learn to distrust.</i> Or, 2.
Because they were <i>weak,</i> and I would hope that this was the
worst of it; not that they were <i>treacherous</i> and designed him
a mischief, but, (1.) They were <i>timorous,</i> 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 <i>tumultuous,</i> and wanted
discretion and management. These in Jerusalem perhaps had their
expectations of the <i>temporal</i> 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
<i>committed himself to them</i> 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 <i>believe in Christ,</i> as these did.</p>
<p class="indent" id="John.iii-p63">IV. That the reason why he did not
<i>commit himself</i> to them was because he <i>knew</i> them
(<scripRef id="John.iii-p63.1" osisRef="Bible:John.2.25" parsed="|John|2|25|0|0" passage="Joh 2:25"><i>v.</i> 25</scripRef>), knew the
wickedness of some and the weakness of others. The evangelist takes
this occasion to assert Christ's omniscience. 1. He <i>knew all
men,</i> 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 <i>any man,</i> scarcely <i>ourselves.</i> He
knows <i>all men,</i> for his powerful hand made them all, his
piercing eye sees them all, sees into them. He knows his <i>subtle
enemies,</i> and all their secret projects; his <i>false
friends,</i> 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 <i>knows
their frame.</i> 2. He <i>needed not that any should testify of
man.</i> 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 <i>his own eyes run to and fro
through the earth,</i> <scripRef id="John.iii-p63.2" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi.
9</scripRef>. This may comfort us in reference to Satan's
accusations, that Christ will not take men's characters from him.
3. He <i>knew what was in man;</i> in particular persons, in the
nature and race of man. We know what is done <i>by men;</i> Christ
knows what is <i>in them, tries the heart and the reins.</i> This
is the prerogative of that essential eternal Word, <scripRef id="John.iii-p63.3" osisRef="Bible:Heb.4.12-Heb.4.13" parsed="|Heb|4|12|4|13" passage="Heb 4:12,13">Heb. iv. 12, 13</scripRef>. We invade his
prerogative if we presume to judge men's hearts. How fit is Christ
to be the <i>Saviour of men,</i> 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
<i>Judge of all!</i> For the judgment of him who knows <i>all
men,</i> all <i>in</i> men, must needs be <i>according to
truth.</i></p>
<p class="indent" id="John.iii-p64">Now this is all the success of Christ's
preaching and miracles at Jerusalem, in this journey. The Lord
comes to his temple, and none come to him but a parcel of weak
simple people, that he can neither have <i>credit</i> from nor put
<i>confidence</i> in; yet he shall at length <i>see of the travail
of his soul.</i></p>
</div></div2>