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Matthew Henry’s Complete Commentary
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Matthew Henry |
J O H N.
CHAP. II.
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,
Now, in this chapter, we have,
I. The account of the first miracle which Jesus wrought-turning water
into wine, at Cana of Galilee
(ver. 1-11),
and his appearing at Capernaum,
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
(ver. 13-17);
and the sign he gave to those who quarrelled with him for it
(ver. 18-22),
with an account of some almost believers, that followed him, thereupon,
for some time
(ver. 23-25),
but he knew them too well to put any confidence in them.
| Water Turned into Wine. |
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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 it.
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 it.
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: but 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.
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 did no
miracle; yet it was not likely that many should be wrought upon
till he had something wherewith to answer those that asked, What
sign showest thou? 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,
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
upon necessity; we needed food, he brought us manna, and so did
Christ. Observe,
1. The time: the third day 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 lost a day.
2. The place: it was at Cana in Galilee, in the tribe of Asher
of which, before, it was said that he shall yield royal
dainties,
Gen. xlix. 20.
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 sought not honour from men
(ch. v. 41),
but would put honour upon the lowly. 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.
3. The occasion itself was a marriage; probably one or both of
the parties were akin to our Lord Jesus. The mother of Jesus is
said to be there, and not to be called, 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 seek a godly
seed, 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 dignified and advanced into a
sacrament, the married state would be unduly
vilified, as inconsistent with any sacred function. There was a
marriage—gamos, a marriage-feast, to grace
the solemnity. Marriages were usually celebrated with festivals
(Gen. xxix. 22; Judg. xiv. 10),
in token of joy and friendly respect, and for the confirming of
love.
4. Christ and his mother and disciples were principal guests at this
entertainment. The mother of Jesus (that was her most honourable
title) was there; no mention being made of Joseph, we conclude
him dead before this. Jesus was called, and he came, accepted
the invitation, and feasted with them, to teach us to be
respectful to our relations, and sociable with them,
though they be mean. Christ was to come in a way different from that of
John Baptist, who came neither eating nor drinking,
Matt. xi. 18, 19.
It is the wisdom of the prudent to study how to improve
conversation rather than how to decline it.
(1.) There was a marriage, and Jesus was called. Note,
[1.] It is very desirable, when there is a marriage, to have
Jesus Christ present at it; to have his spiritual gracious
presence, to have the marriage owned and blessed by him: the
marriage is then honourable indeed; and they that
marry in the Lord
do not marry without him.
[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: Thou shalt call, and I will answer.
And he will turn the water into wine.
(2.) The disciples also were invited, those five whom he had called
(
ch. 1),
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 follow Christ shall feast with him, they
shall fare as he fares, so he has bespoken for
them
(ch. xii. 26):
Where I am, there shall my servant be also.
[2.] Love to Christ is testified by a love to those that are his, for
his sake; our goodness extendeth not to him, but to the
saints. Calvin observes how generous 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.
II. The miracle itself. In which observe,
1. They wanted wine,
v. 3.
(1.) There was want at a feast; though much was provided,
yet all was spent. While we are in this world we sometimes find
ourselves in straits, even then when we think ourselves in the
fulness of our sufficiency. If always spending, perhaps
all is spent ere we are aware.
(2.) There was want at a marriage feast. Note, They who, being
married, are come to care for the things of the world
must expect trouble in the flesh, 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.
2. The mother of Jesus solicited him to assist her friends in
this strait. We are told
(v. 3-5)
what passed between Christ and his mother upon this occasion.
(1.) She acquaints him with the difficulty they were in
(v. 3):
She saith unto him, They have no wine. 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 decent 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 seek our own things 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 refer ourselves to
him to do as he pleases.
(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,
[1.] The rebuke itself: Woman, what have I to do with thee? As
many as Christ loves, he rebukes and chastens. He calls her
woman, not mother. When we begin to be assuming, we
should be reminded what we are, men and women, frail,
foolish, and corrupt. The question, ti emoi kai soi,
might be read, What is that to me and thee? What is it to us if
they do want? But it is always as we render it, What have I to do
with thee? as
2 Sam. xvi. 10; Ezra iv. 3; Matt. viii. 29.
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
(Luke ii. 51);
for there was a time when it was Levi’s praise that he said to his
father, I have not known him,
Deut. xxxiii. 9.
Now this was intended to be, First, 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. Secondly, 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 know faces. Thirdly, 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 queen of heaven, the salvation of
the world, their mediatrix, their life and
hope; not only depending upon her merit and intercession, but
beseeching her to command her Son to do them good: Monstra te
esse matrem–Show that thou art his mother. Jussu matris impera
salvatori–Lay thy maternal commands on the Saviour. 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, Woman, what have I to do with thee? This was
plainly designed either to prevent or aggravate 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.
[2.] The reason of this rebuke: Mine hour is not yet come. For
every thing Christ did, and that was done to him, he had his
hour, the fixed time and the fittest time, which was
punctually observed. First, “Mine hour for working
miracles is not yet come.” Yet afterwards he wrought this, before
the hour, because he foresaw it would confirm the faith of his infant
disciples
(v. 11),
which was the end of all his miracles: so that this was an earnest of
the many miracles he would work when his hour was come.
Secondly, “Mine hour of working miracles openly is not
yet come; therefore do not talk of it thus publicly.”
Thirdly, “It not the hour of my exemption from thy authority
yet come, now that I have begun to act as a prophet?” So Gregory
Nyssen. Fourthly, “Mine hour for working this miracle is
not yet come.” His mother moved him to help them when the wine began
to fail (so it may be read,
v. 3),
but his hour was not yet come till it was quite spent, and there was a
total want; 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 his hour is come 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 yet come it would
come. Note, The delays of mercy are not to be construed the denials of
prayer. At the end it shall speak.
(3.) Notwithstanding this, she encouraged herself with expectations
that he would help her friends in this strait, for she bade the
servants observe his orders,
v. 5.
[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,
[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:–First, Sense of our own follies and
infirmities “Surely such imperfect prayers as ours cannot speed.”
Secondly, Sense of our Lord’s frowns and rebukes.
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 against hope believe in hope,
Rom. iv. 18.
[3.] She directed the servants to have an eye to him
immediately, and not to make their applications to her, as it is
probable they had done. She quits all pretensions to an
influence upon him, or intercession with him; let their
souls wait only on him,
[4.] She directed them punctually to observe his orders, without
disputing, or asking questions. Being conscious to herself of a fault
in prescribing to him, she cautions the servants to take heed of
the same fault, and to attend both his time and his way for supply:
“Whatsoever he saith unto you, do it, 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 favours must
with an implicit obedience observe his orders. The way of duty
is the way to mercy; and Christ’s methods must not be objected
against.
(4.) Christ did at length miraculously supply them; for he is often
better than his word, but never worse.
[1.] The miracle itself was turning water into wine; the
substance of water acquiring a new form, and having all the accidents
and qualities of wine. Such a transformation is a
miracle; but the popish transubstantiation, 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,
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
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 wash his garments in wine
the water for washing being turned into wine. And the gospel
call is, Come ye to the waters, and buy wine,
Isa. lv. 1.
[2.] The circumstances of it magnified it and freed it from all
suspicion of cheat or collusion; for,
First, It was done in water-pots
(v. 6):
There were set there six water-pots of stone. 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 Jews eat not,
except they wash often
(Mark vii. 3),
and they used much water in their washing, for which reason here were
six large water-pots provided. It was a saying among them, 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.
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 wine, that
cheereth God and man
(Judg. ix. 13),
instead of the shadows of the law, which were as water, weak and
beggarly elements. These were water-pots, that had never
been used to have wine in them; and of stone, which is not apt
to retain the scent of former liquors, if ever they had had wine in
them. They contained two or three firkins apiece; two or three
measures, baths, or ephahs; 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 pay her debt, and live of the rest,
2 Kings iv. 7.
Christ gives like himself, gives abundantly, according to his riches in
glory. It is the penman’s language to say, They contained two or
three firkins, for the Holy Spirit could have ascertained just how
much; thus (as
teaching us to speak cautiously, and not confidently, of those things
of which we have not good assurance.
Secondly, The water-pots were filled up to the brim by
the servants at Christ’s word,
v. 7.
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.
Thirdly, The miracle was wrought suddenly, and in such a manner
as greatly magnified it.
a. As soon as they had filled the water-pots, presently he said,
Draw out now
(v. 8),
and it was done,
(a.) Without any ceremony, in the eye of the spectators. One
would have thought, as Naaman, he should have come out, and
stood, and called on the name of God,
2 Kings v. 11.
No, he sits still in his place, says not a word, but wills the
thing, and so works it. Note, Christ does great things and marvellous
without noise, works manifest changes in a hidden way. Sometimes
Christ, in working miracles, used words and signs, but it was for
their sakes that stood by,
ch. xi. 42.
(b.) Without any hesitation or uncertainty in his own breast. He
did not say, Draw out now, and let me taste it,
questioning whether the thing were done as he willed it or no; but with
the greatest assurance imaginable, though it was his first
miracle, he recommends it to the master of the feast first.
As he knew what he would do, so he knew what he could do,
and made no essay in his work; but all was good, very good, even in the
beginning.
b. Our Lord Jesus directed the servants,
(a.) To draw it out; not to let it alone in the vessel,
to be admired, but to draw it out, to be drank. Note,
[a.] Christ’s works are all for use; he gives no man a
talent to be buried, but to be traded with. Has he turned
thy water into wine, given thee knowledge and grace? It is to profit
withal; and therefore draw out now.
[b.] 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 laid up for all that
fear God is wrought for those that trust in him
(Ps. xxxi. 19),
that by the exercise of faith draw out what is laid up.
(b.) To present it to the governor of the feast. Some
think that this governor of the feast 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 loved it
and chose it,
And Christ, according to his own rule, sat down in the lowest
room; 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 governor was the
inspector and monitor of the feast: the same with Plutarch’s
symposiarcha, 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
governor was the chaplain, 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.
Fourthly, 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,
1. It was certain that this was wine. The governor knew this
when he drank it, though he knew not whence it was; 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 stronger body,
and better flavour, than ordinary. This the governor of the
feast takes notice of to the bridegroom, with an air of pleasantness,
as uncommon.
(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 when they have well drank, 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: Thou hast kept the good wine until now;
not knowing to whom they were indebted for this good wine, he returns
the thanks of the table to the bridegroom. She did not know that I
gave her corn and wine,
Hos. ii. 8.
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
yet he does not invalidate his own caution, nor invade it, in the
least, which is, that our hearts be not at any time, no not at a
marriage feast, overcharged with surfeiting and drunkenness,
Luke xxi. 34.
When Christ provided so much good wine for them that had well
drunk, he intended to try their sobriety, and to teach them how
to abound, as well as how to want. Temperance per
force 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 taught, 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: First, That our meat and drink are the gifts of
God’s bounty 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. Secondly, That, wherever
we are, Christ has his eye upon us; we should eat bread before
God
and then we should not feed ourselves without fear.
[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 best for the
last, and therefore they must deal upon trust. The
recompence of their services and sufferings is reserved for the other
world; it is a glory to be revealed. The pleasures of sin give
their colour in the cup, but at the last bite; but the pleasures
of religion will be pleasures for evermore.
III. In the conclusion of this story
(v. 11)
we are told,
1. That this was the beginning of miracles which Jesus did. Many
miracles had been wrought concerning him at his birth and
baptism, and he himself was the greatest miracle of all; but this was
the first that was wrought by 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 time of the hiding of his power.
2. That herein he manifested his glory; 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 his disciples believed on him. Those whom he had called
(ch. i.),
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.
| Temple-Merchandise Punished; Christ’s Death and Resurrection Foretold. |
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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.
Here we have,
I. The short visit Christ made to Capernaum,
It was a large and populous city, about a day’s journey from Cana; it
is called his own city
(Matt. ix. 1),
because he made it his head-quarters in Galilee, and what little rest
he had was there. It was a place of concourse, and therefore
Christ chose it, that the fame of his doctrine and miracles might
thence spread the further. Observe,
1. The company that attended him thither: his mother, his brethren,
and his disciples. Wherever Christ went,
(1.) He would not 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 could not go alone, but they would follow him, because
they liked the sweetness either of his doctrine or of his wine,
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 brethren also and relations, who were at the
marriage and were wrought upon by the miracle there, and his
disciples, 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.
2. His continuance there, which was at this time not many days,
designing now only to begin the acquaintance he would afterwards
improve there. Christ was still upon the remove, would not
confine his usefulness to one place, because many needed
him. And he would teach his followers to look upon themselves but as
sojourners 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 by degrees. 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.
II. The passover he kept at Jerusalem; it is the first after his
baptism, and the evangelist takes notice of all the passovers he kept
henceforward, which were four in all, the fourth that at which
he suffered (three years after this), and half a year was now past
since his baptism. Christ, being made under the law, observed
the passover at Jerusalem; see
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 the passover was at hand, that he
might be there with the first. It is called the Jews’
passover, because it was peculiar to them (Christ is our
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:–
1. He purged the temple,
v. 14-17.
Observe here,
(1.) The first place we find him in at Jerusalem was the temple,
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 exceed the glory of the former,
Hag. ii. 9.
It was foretold
(Mal. iii. 1):
I will send my messenger, John Baptist; he never preached in the
temple, but the Lord, whom ye seek, he shall suddenly come to
his temple, 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.
(2.) The first work we find him at in the temple was the purging
of it; for so it was foretold there
He shall sit as a refiner and purify the sons of Levi. Now was
come the time of reformation. Christ came to be the great
reformer; and, according to the method of the reforming kings of Judah,
he first purged out what was amiss (and that used to be
passover-work too, as in Hezekiah’s time,
and Josiah’s,
&c.), and
then taught them to do well. First purge out the old leaven, and
then keep the feast. 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,
And this he has taught us by purging the temple. See here,
[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
court of the Gentiles, within the mountain of that house.
There, First, They sold oxen, and sheep, and doves, 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 in kind along with them; see
This market perhaps had been kept by the pool of Bethesda
(ch. v. 2),
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
without blemish, would be a considerable revenue to them. Great
corruptions in the church owe their rise to the love of money,
1 Tim. vi. 5, 10.
Secondly, They changed money, for the convenience of
those that were to pay a half-shekel in specie every year, by
way of poll, for the service of the tabernacle
and no doubt they got by it.
[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,
First, Drove out the sheep and oxen, and those that sold
them, out of the temple. He never used force to drive any
into the temple, but only to drive those out that profaned it.
He did not seize the sheep and oxen for himself, did not
distrain and impound them, though he found them damage
faissant-actual trespassers upon his Father’s ground; he only drove
them out, and their owners with them. He made a scourge of small
cords, 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
Secondly, He poured out the changers’ money, to
kerma—the small money–the Nummorum Famulus. In
pouring out the money, he showed his contempt of it; he threw it
to the ground, to the earth as it was. In overthrowing 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 drove
them all out; and not only threw out the money, but, in overturning
the tables, threw out the trade too.
Thirdly, He said to them that sold doves (sacrifices for the
poor), Take these things hence. 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
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, Take these
things hence. Note, Discretion must always guide and govern our
zeal, that we do nothing unbecoming ourselves, or mischievous to
others.
Fourthly, He gave them a good reason for what he did: Make
not my Father’s house a house of merchandise. Reason for conviction
should accompany force for correction.
a. Here is a reason why they should not profane the temple,
because it was the house of God, and not to be made a house of
merchandise. Merchandise is a good thing in the exchange, but not in
the temple. This was,
(a.) to alienate that which was dedicated to the honour
of God; it was sacrilege; it was robbing God.
(b.) It was to debase that which was solemn and awful, and to
make it mean.
(c.) 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 sons of the stranger 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.
(d.) 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,
[a.] Whose minds are filled with cares about worldly business
when they are attending on religious exercises, as those,
Amos viii. 5; Ezek. xxxiii. 31.
[b.] Who perform divine offices for filthy lucre, and sell the
gifts of the Holy Ghost,
b. Here is a reason why he was concerned to purge it, because it
was his Father’s house. And,
(a.) Therefore he had authority to purge it, for he was
faithful, as a Son over his own house.
Heb. iii. 5, 6.
In calling God his Father, he intimates that he was the Messiah, of
whom it was said, He shall build a house for my name, and I will be
his Father,
2 Sam. vii. 13, 14.
(b.) Therefore he had a zeal for the purging of it: “It is my
Father’s house, and therefore I cannot bear to see it profaned, and
him 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 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.–Hieron. Considering,
[a.] That he did it without the assistance of any of his
friends; probably it had been no hard matter to have raised the
mob, 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 uphold, but his own
arm did it.
[b.] That he did it without the resistance of any of his
enemies, either the market-people themselves, or the chief
priests that gave them their licences, and had the posse
templi–temple force, 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
Who shall stand when he appeareth?
Fifthly, Here is the remark which his disciples made upon it
(v. 17):
They remembered that it was written, The Zeal of thine house hath
eaten me up. They were somewhat surprised at first to see him to
whom they were directed as the Lamb of God in such a heat, and
him whom they believed to be the King of Israel 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 Lamb of God and with the majesty of the King
of Israel; for David, speaking of the Messiah, takes notice of his
zeal for God’s house, as so great that it even ate him
up, it made him forget himself,
Observe,
1. The disciples came to understand the meaning of what Christ did, by
remembering the scriptures: They remembered now that it was
written. 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 ready and mighty in the
scriptures, and to have their memories well stored with scripture
truths, by which they will be furnished for every good work,
2. The scripture they remembered was very apposite: The zeal of
thine house hath eaten me up. David was in this a type of Christ
that he was zealous for God’s house,
Ps. cxxxii. 2, 3.
What he did for it was with all his might; see
The latter part of that verse
is applied to Christ
(Rom. xv. 3),
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 eat him up; it made him humble
himself, and spend himself, and expose himself. My
zeal has consumed me,
Ps. cxix. 139.
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, Spare thyself. 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 those that sold and bought in the temple. Si ibi ebrios
inveniret quid faceret Dominus! (saith St. Austin.) If he had
found drunkards in the temple, how much more would he have been
displeased!
2. Christ, having thus purged the temple, gave a sign to those who
demanded it to prove his authority for so doing. Observe here,
(1.) Their demand of a sign: Then answered the Jews, 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:
“What sign showest thou unto us, 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 a prophet, yea, more than a prophet. 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. What ailed these buyers and sellers, that they
fled, that they were driven back? Surely it was at the presence
of the Lord
no less a presence.
(2.) Christ’s answer to this demand,
He did not immediately work a miracle to convince them, but gave them a
sign in something to come, the truth of which must appear by the
event, according to
Now,
[1.] The sign that he gives them is his own death and
resurrection. He refers them to that which would be,
First, His last sign. If they would not be convinced by
what they saw and heard, let them wait. Secondly, The great
sign to prove him to be the Messiah; for concerning him it was
foretold that he should be bruised
(Isa. liii. 5),
cut off
(Dan. ix. 26),
and yet that he should not see corruption,
These things were fulfilled in the blessed Jesus, and therefore
truly he was the Son of God, and had authority in the temple,
his Father’s house.
[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 sign of
the prophet Jonas, so here, Destroy this temple, and in three
days I will raise it up. Thus he spoke in parables to those who
were willingly ignorant, that they might not perceive,
Matt. xiii. 13, 14.
Those that will not see shall not see. Nay, this figurative speech used
here proved such a stumbling-block to them that it was produced
in evidence against him at his trial to prove him a blasphemer.
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. First, He foretels his death by the Jews’
malice, in these words, Destroy you this temple; 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 setting out, to expect the
worst. Secondly, He foretels his resurrection by his own power:
In three days I will raise it up. There were others that were
raised, but Christ raised himself, resumed his own life.
[3.] He chose to express this by destroying and
re-edifying the temple, First, 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 purge what you have defiled by
raising what you will destroy.” The profaning of the
temple is the destroying of it, and its reformation its
resurrection. Secondly, 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,
The ruins of their place and nation
were the riches of the world. See
(3.) Their cavil at this answer: “Forty and six years was this
temple in building,
v. 20.
Temple work was always slow work, and canst thou make such quick work
of it?” Now here,
[1.] They show some knowledge; 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:
okodomethe—hath this temple been built.
[2.] They show more ignorance, First, Of the meaning of
Christ’s words. 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, This is my
body, after a corporal and carnal manner! Secondly, Of
the almighty power of Christ, as if he could do no more than
another man. Had they known that this was he who built all
things in six days they would not have made it such an absurdity
that he should build a temple in three days.
(4.) A vindication of Christ’s answer from their cavil. The difficulty
is soon solved by explaining the terms: He spoke of the temple of
his body,
v. 21.
Though Christ had discovered a great respect for the temple, in
purging it, yet he will have us know that the holiness of it,
which he was so jealous for, was but typical, and leads us to
the consideration of another temple of which that was but a shadow, the
substance being Christ,
Some think that when he said, Destroy this temple, he pointed to
his own body, or laid his hand upon it; however, it is certain that he
spoke of the temple of his body. 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: “A
body hast thou prepared me,”
[2.] Like the temple, it was a holy house; it is called that
holy thing.
[3.] It was, like the temple, the habitation of God’s glory; there the
eternal Word dwelt, the true shechinah. He is Emmanuel–God with
us.
[4.] The temple was the place and medium 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 towards
that house,
So we must worship God with an eye to Christ.
(5.) A reflection which the disciples made upon this, long after,
inserted here, to illustrate the story
(v. 22):
When he was risen from the dead, some years after, his
disciples remembered that he had said this. We found them,
remembering what had been written before of him, and here we
find them remembering what they had heard from him. Note, The
memories of Christ’s disciples should be like the treasure of the good
house-holder, furnished with things both new and old,
Matt. xiii. 52.
Now observe,
[1.] When they remembered that saying: When he was risen from
the dead. 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 hear for the time to
come,
Isa. xlii. 23.
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 when he was risen from the dead; and
why the? First, Because then the Spirit was poured out to
bring things to their remembrance which Christ had said to them, and to
make them both easy and ready to them,
That very day that Christ rose form the dead he opened their
understandings,
Luke xxiv. 45.
Secondly, Because then this saying of Christ was fulfilled. When
the temple of his body had been destroyed and was raised
again, and that upon the third day, 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.
[2.] What use they made of it: They believed the scripture, and the
word that Jesus had said; their belief of these was confirmed and
received fresh support and vigour. They were slow of heart to believe
but they were sure. The scripture and the word of
Christ 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.
| The Success of Christ’s Ministry. |
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23 Now when he was in Jerusalem at the passover, in the feast
day, 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 men,
25 And needed not that any should testify of man: for he knew
what was in man.
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,
I. That our Lord Jesus, when he was at Jerusalem at the passover, did
preach and work miracles. People’s believing on him implied that
he preached; and it is expressly said, They saw the miracles he
did. He was now in Jerusalem, the holy city, whence the word of
the Lord was to go froth. His residence was mostly in
Galilee, and therefore when he was in Jerusalem he was very
busy. The time was holy time, the feast-day, time appointed for
the service of God; at the passover the Levites taught the good
knowledge of the Lord
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.
II. That hereby many were brought to believe in his name, to
acknowledge him a teacher come from God, as Nicodemus did
(ch. iii. 2),
a great prophet; and, probably, some of those who looked for
redemption in Jerusalem believed him to be the Messiah promised, so
ready were they to welcome the first appearance of that bright and
morning star.
III. That yet Jesus did not commit himself unto them
(v. 24):
ouk episteuen heauton autois—He did not trust himself
with them. It is the same word that is used for believing in
him. So that to believe in Christ is to commit ourselves 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 false, 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; memneso
apistein—learn to distrust. Or,
2. Because they were weak, and I would hope that this was the
worst of it; not that they were treacherous and designed him a
mischief, but,
(1.) They were timorous, 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 tumultuous, and wanted discretion and management.
These in Jerusalem perhaps had their expectations of the
temporal 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 committed himself to them 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 believe in Christ, as
these did.
IV. That the reason why he did not commit himself to them was
because he knew them
(v. 25),
knew the wickedness of some and the weakness of others. The evangelist
takes this occasion to assert Christ’s omniscience.
1. He knew all men, 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 any man, scarcely
ourselves. He knows all men, for his powerful hand made
them all, his piercing eye sees them all, sees into them. He knows his
subtle enemies, and all their secret projects; his false
friends, 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 knows their frame.
2. He needed not that any should testify of man. 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 his own
eyes run to and fro through the earth,
2 Chron. xvi. 9.
This may comfort us in reference to Satan’s accusations, that Christ
will not take men’s characters from him.
3. He knew what was in man; in particular persons, in the nature
and race of man. We know what is done by men; Christ knows what
is in them, tries the heart and the reins. This is the
prerogative of that essential eternal Word,
We invade his prerogative if we presume to judge men’s hearts. How fit
is Christ to be the Saviour of men, 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 Judge of all! For the judgment of him who knows all
men, all in men, must needs be according to
truth.
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
credit from nor put confidence in; yet he shall at length
see of the travail of his soul.
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