返回Chapter 2
Chapter 2
Chapter Two
Jn. 2:1. On the third day there was a wedding in Cana of Galilee, and the Mother of Jesus was there.
Jn. 2:2. Jesus and His disciples were also invited to the wedding.
They invite the Lord to the wedding not because they had seen His miracles, not as a great man, but simply as an acquaintance. Indicating this, the evangelist says: "the Mother of Jesus was there" and His brothers. Just as she and the brothers were invited, so too was the Lord. The Lord does not reject the invitation and comes, because He looked not to His own dignity, but to what is useful and beneficial for us. He who did not consider it beneath Himself to be among servants could even less consider it beneath Himself to go to a wedding.
Jn. 2:3. Wine having run short, the Mother of Jesus says to Him: They have no wine.
The Mother urges Him to perform a miracle, because from the events of the conception and birth She had received a lofty understanding of His power. For She kept all these things in Her heart (Luke 2:19, 51) and from this concluded that Her Son possesses power above that of man. But the Mother of God did not have reason to ask Jesus to perform a miracle on the grounds that He had performed other miracles. For, being a child, He did not perform a single miracle; otherwise He would have been known to all. At the same time, the Mother also remembered the testimonies of John, in which he bore witness concerning Him, and She already saw that disciples were following Him, and from all of this She inferred the power of Her Son.
Jn. 2:4. Jesus says to her: What have I to do with You, Woman? My hour has not yet come.
But He rebukes Her, and not without reason. "If," He says, "there is no wine, then those who do not have it should have come and asked for it themselves, not You, the Mother." For when one's own relatives ask for a miracle to be performed, the spectators are scandalized, but when those in need themselves ask, then the matter is free from suspicion.
"My hour has not yet come," He said not because He is subject to dependence on time or observes certain hours (for how would this befit the Creator of times and ages?), but because He accomplishes all things at the fitting time. Since He was unseen and unknown to many, because not all were disciples, and even those present at the wedding did not know Him, for otherwise they themselves would have made the request about the wine — since all this was so, He said: "My hour has not yet come," that is, the fitting time has not yet arrived.
But still the madness of Arius rises up, attempting to prove that the Lord is subject to hours and times. So learn, accursed one! If He were dependent on hours, then how did He ultimately perform the miracle? For if, as you say, He is dependent on hours and times, and His hour had not yet come, it would follow that He would not be able to perform the miracle. Yet He did perform the miracle; therefore, He is independent of hours.
Notice, if you will, how He does not entirely nor in all things oppose His Mother, but rebuked Her a little and again fulfills Her request, rendering honor to Her and giving us a model of respect for parents.
Jn. 2:5. His Mother said to the servants: whatever He tells you, do it.
The Mother says to the servants "whatever He says to you, do it" so that the request might be strengthened through their own approach and petition, so that it would be clear that the refusal was not from powerlessness, but with the aim of dispelling the opinion that He resorts to miracles out of self-glorification and vain ostentation.
Jn. 2:6. Now there were set there six stone waterpots, standing according to the custom of the Jewish purification, containing two or three measures each.
The stone water jars were used for the purification of the Jews. For the Jews washed themselves almost every day and only then partook of food. Whether they touched a leper, a dead body, or had contact with a woman, they washed themselves as being already unclean. And since Palestine was waterless and it was not possible to find many springs, they always filled the water jars with water, so as not to run to the rivers in case of defilement. He said "according to the manner of the purifying of the Jews" not without purpose, but so that none of the unbelievers would think that some sediment of wine remained in the vessels, and then, when water was poured in and mixed, a very weak wine was produced — he shows that they were never receptacles for wine.
Jn. 2:7. Jesus says to them: Fill the waterpots with water. And they filled them to the brim.
But could He not have produced wine from nothing, without filling the vessels with water? Of course He could; but the greatness of miracles often diminishes their acceptability.
There could also have been the purpose of having the servants who carried the water into the vessels serve as witnesses of the miracle. Furthermore, so that we might learn that it is He who transforms the wine and the moisture of the grape, which is nothing but water.
Jn. 2:8. Draw out now, and bring to the master of the feast. And they brought it.
He commands the servants to bring the drink for tasting to the master of the feast not without purpose, but so that no one would think that it was a gathering of drunkards, that their taste had been corrupted, and that in a state of drunkenness they mistook water for wine. So that such a suspicion would have no place, He entrusts the tasting to the sober one — the master of the feast. For those who were entrusted with serving at such occasions strictly abstained, so that under their direction everything would proceed in an orderly and decorous manner.
But let us pray that this may be accomplished in us as well, that now there may take place, as it were, a marriage, that is, a union of God with our soul, while we are still in Cana of Galilee, that is, in the land of this low and perverted world, in every respect distorted and distorting. But this marriage does not take place without the presence of Christ and His Mother and the disciples. For how shall he be united with God who does not believe in Christ, born of Mary and speaking through the apostles?
Let us see, then, what miracle the Lord performs at such a wedding and at such a union of God with the soul. He transforms water into wine, filling our six stone water jars. By "water" you may understand our wateriness, laxity, and feebleness in life and opinions; by five of the "water jars," the five senses, through which we err in deeds; by the sixth water jar, the intellect, by which we waver in opinions. Thus our Lord Jesus Christ, the evangelical Word, healing our falls — whether in the active life, the intellectual, or the contemplative — transforms what is fluid and unsteady in us into "wine," that is, into a life and teaching that is astringent and gladdening, and in this way our six water jars are filled with this beautiful drink: the senses, so that they do not err in action; the intellect, so that we do not err in opinions.
Take note that there stood stone waterpots according to the custom of the purification of the Jews. The word "Judah" means "confession." He who confesses is purified in the five senses, by which he formerly sinned. The eye saw evil; the same eye during confession weeps and thus serves for purification. The ear heard lewd songs; the same ear again inclines to the words of the mouth of God. So it is with the other senses as well. The mind errs in its opinions; it again purifies the former evil by inclining toward right-mindedness. The waterpots are "stone" either because our composition is from earth, or because the intended vessels for such wine must be firm and indestructible. The mind of Paul was a stone waterpot both at the time when he was persecuting, for he was zealous for the traditions of his fathers beyond all his contemporaries (Gal. 1:14); and at the time when he was preaching, for he had such power in words that the Lycaonians, as the chief speaker, took him for Hermes (Acts 14:12).
Jn. 2:9. When the master of the feast tasted the water that had become wine—and he did not know where this wine came from, only the servants who had drawn the water knew—then the master of the feast calls the bridegroom
Jn. 2:10. And he says to him: Every man serves the good wine first, and when they have drunk freely, then the inferior; but you have kept the good wine until now.
The master of the feast asks not the servants, but the bridegroom. Why? Of course, by divine arrangement. If he had asked the servants, they would certainly have revealed the miracle; but no one would have believed them, for it was the beginning of signs, and no one yet had a great opinion of Christ, so that no one would have believed even if the servants had told of the miracle. However, when after this He performed other miracles as well, the present one too was bound to become credible, and the servants, telling everyone about it, could little by little gain trust. For this reason the Lord arranged it so that not the servants were asked, but the bridegroom. The Lord did not simply make wine out of water, but excellent wine. For the miracles of Christ are such that they far surpass what is accomplished by nature. That the water was turned into wine is attested by the servants who drew the water; that it was excellent, by the master of the feast. All of this was proclaimed in the course of time, and those who heard of it were bound to be convinced very firmly.
By "wine" you can understand the evangelical teaching, and by "water" everything that preceded the Gospel, which was very watery and did not have the perfection of evangelical teaching. I will give an example: the Lord gave man various laws — one in Paradise (Gen. 2:16–17), another at the time of Noah (Gen. 9), a third at the time of Abraham concerning circumcision (Gen. 17), a fourth through Moses (Ex. 19; Ex. 20), and a fifth through the prophets. All these laws, in comparison with the exactness and power of the Gospel, are watery, if one understands them simply and literally. But if one delves into their spirit and comprehends what is hidden in them, he will find the water turned into wine. For he who discerns spiritually what is spoken simply and understood by many literally will undoubtedly find in this water a fine wine, drunk afterward and kept back by the Bridegroom Christ, since the Gospel indeed appeared in the last times.
Jn. 2:11. Thus Jesus made the beginning of miracles in Cana of Galilee and manifested His glory; and His disciples believed in Him.
That the Lord began to work miracles after His baptism, we have spoken of this before. But it seems that the first miracle He performed was precisely the transformation of water into wine. For it is said: "This 'beginning' of miracles did He." But someone will say: "If this miracle is the beginning of miracles, it is not the beginning of all miracles, but only of those performed in Cana of Galilee; since He performed various miracles in Cana, this one was the beginning of those." Although we have much to confirm that the present miracle is the beginning of all miracles as well, because the words "and manifested His glory; and His disciples believed in Him" show that before this He had not performed any other miracle by which He would have manifested His glory; nevertheless, let us not argue whether this was the first miracle or another.
How then did He manifest His glory? For few were present at this event, and it was not performed before the people? But if not then, afterwards all were to hear of this miracle, as it is proclaimed even to this day, and did not remain unknown. The words "His disciples believed in Him" understand thus: that they acquired a greater and stronger faith in Him. They believed before, of course, but they did not believe so firmly.
Jn. 2:12. After this He went down to Capernaum, He Himself and His Mother, and His brothers, and His disciples; and there they stayed not many days.
The Lord comes to Capernaum for no other purpose than to leave His Mother there, so as not to lead Her with Him everywhere. Since they had gone to Cana for the wedding, and the wedding had passed, He returns His Mother to Capernaum, to Her home. That the Lord comes to Capernaum for this very reason is revealed by the fact that He stayed there only a few days and did not perform miracles there, because the inhabitants of that city had no faith in Him, which is why the Lord in another place pronounces woe upon it (Matt. 11:23).
Jn. 2:13. The Passover of the Jews was near, and Jesus went up to Jerusalem.
The words "the Passover was near" show by the evangelist that Jesus was baptized not long before the Passover.
Jn. 2:14. And He found in the temple those selling oxen, sheep, and doves, and the money changers sitting.
Jn. 2:15. And having made a whip out of cords, He drove all out of the temple, along with the sheep and oxen; and He poured out the money changers' coins, and overturned their tables.
Jn. 2:16. And He said to those who sold doves: Take these things away from here, and do not make My Father's house a house of merchandise.
Having come to Jerusalem, He performs a deed revealing complete authority, namely: He drives out of the temple those who sold sheep and oxen. Although Matthew (Matt. 21:12–13) narrates this, know that He did this not just once. What Matthew recounts He performs close to His Passion, while the present account — in John — He performs at the beginning of the signs. Therefore here He said with restraint: "Do not make My Father's house a house of trade." For the miracles were only just beginning, and He did not yet have that boldness which the miracles would give. But there, that is in Matthew, He says: "Do not make it a den of robbers." He openly called them robbers, as people profiting by unjust means. For whoever prices a thing of little worth dearly and seizes the opportunity to extract gain from the poor and widows (as those who buy up necessities and then resell them typically do), what else does he do but rob, extracting gain from the misfortune of his neighbors?
Why does He drive such people out of the temple altogether? Not without reason: He will heal on the Sabbath and, as it were, violate the law concerning it; therefore, so that they would not then consider Him an opponent of God, He forestalls such a thought by the present occasion. For he who showed such zeal for the temple would not reject God, the Lord of the temple. And He drove them out not simply, but striking with a whip made of cords, and overturned the tables, and scattered the coin or money of the money-changers, and undertook a very dangerous deed. And he who subjects himself to danger for the house of God would permit a departure from the law of God not as an opponent of God, but undoubtedly as the Son, having equal authority with God the Father, who gave the law concerning the Sabbath. Therefore He did not say "the house of God," but "the house of My Father," showing that He, as the Son, has authority over all that belongs to the Father.
The money changers are those who sell small coins or nummi. Like those merchants of old, many of the chief priests also sin when they sell "oxen" in the church, not giving honor to those who excel in the teaching word, but giving it to those who wish to do evil; when they sell "sheep" — the simple and common people; "doves" — spiritual gifts; and when they elevate to the highest rank those who give more. Such persons the Lord "drives out" of the sanctuary, finding them by His judgment unworthy of the chief priesthood. Likewise, if someone sells large and small coin, that is, opinion and word, and being a teacher but not foreseeing the benefit, does not proclaim the evangelical word, the Lord "overturns" his "table" as well, that is, the rank of teacher, and the teaching which he out of malice withholds, not giving it to all; meanwhile the Lord Jesus removes such a one from authority and seats another, a worthy one, at the teaching table.
Jn. 2:17. At this His disciples remembered that it is written: "Zeal for Your house consumes Me."
The disciples remembered that it is written: "Zeal for Your house consumes me" (Ps. 69:9). They had been growing in goodness for only a short time, yet they were already recalling passages from the Scriptures, and finding testimonies in them, they were being more and more confirmed in their knowledge of Christ.
Jn. 2:18. To this the Jews said: by what sign will You prove to us that You have the authority to act in this way?
When the Jews saw that the Lord was doing this with great authority and saying "do not make My Father's house a marketplace," they said: "Convince us by some miracle that You are the Son of God and that You were sent by Him. For how is it evident that the Lord of this house is Your Father?"
Jn. 2:19. Jesus answered and said to them: Destroy this temple, and in three days I will raise it up.
He answers them in a parable, saying "Destroy this temple," without a doubt speaking of His own body, because in it dwelt the fullness of the Godhead of the Only-Begotten. By the word "destroy" He does not encourage them to murder (far be such a thought!), but, knowing their intention to do this, He hints at what will happen without delay.
Let the Arians also hear how the Lord and destroyer of death says "I will raise it up." He did not say "the Father will raise it up," but "I" will raise it up, employing His own power and not needing another's from without.
Jn. 2:20. To this the Jews said: This temple was built over forty-six years, and You will raise it up in three days?
The Jews, thinking that He was speaking of the lifeless temple, laugh at Him. "How," they say, "do You say that You will raise it up in three days, when it took forty-six years to build?" One must know that when the temple was first built under Solomon, everything was completed without difficulty in twenty years. But afterwards, when the Jews after the captivity received permission to build the temple, they began to rebuild it in the reign of Cyrus; then, having met with hindrance from envious persons, they continued the construction until the reign of Artaxerxes; and under him, enjoying complete security, they were barely able to finish this work.
When it is said that the Jews during the construction held a spear in one hand and a building tool in the other, they were in such great fear from the neighboring Idumeans, and not from the Persians, for from them, that is from the Persians, as I said, they enjoyed complete safety. Concerning this construction, which took place after the captivity, they say that it lasted forty-six years, since the Jews were being hindered, and therefore they extended it from the reign of Cyrus to Artaxerxes.
Jn. 2:21. He was speaking of the temple of His body.
Jn. 2:22. When therefore He was risen from the dead, His disciples remembered that He had said this, and they believed the Scripture and the word which Jesus had spoken.
And it is not surprising that the Jews did not understand the words of Jesus, nor did the disciples. For them there were two greatest difficulties: one — that the matter of the resurrection is very hard to comprehend, all the more so since it was entirely unknown to them; the other — that He who lives in the body is God. However, after the resurrection the disciples understood and believed the Scripture. Which Scripture? Both every Scripture that foretells the resurrection, and, as the clearest, this one: "You will not leave my soul in Hades" (Ps. 16:10), and this one: "The Lord desires to cleanse him of his wound and to show him light" (Isa. 53:11). For these passages of Scripture very clearly foretell the resurrection. Apollinaris attempts to find here a defense for his heresy. Wishing to confirm that the Lord's flesh was without a soul, he says: "The flesh is called a temple, and a temple is soulless; therefore, it too is soulless." Thunder-struck and dizzy fool! You would perhaps make the Lord's flesh into wood and stones as well, since the temple is made of them?! When you hear the Lord's words: "My soul is now troubled" (John 12:27) and "I have power to lay down My soul" (John 10:18), how do you understand them? If you say that this is spoken not of a rational and intellectual soul, then where will you place the words "Father! into Your hands I commit My spirit" (Luke 23:46)? Will you understand even this as referring to an irrational soul? And this: "You will not leave my soul in Hades" (Ps. 16:10), how does it seem to you? But perish you along with those who share your opinions.
Jn. 2:23. When He was in Jerusalem at the feast of Passover, many, seeing the miracles which He performed, believed in His name.
When Jesus was at the feast, some apparently believed in His name; but their faith was unsteady. For, attending to Christ for a time not as God, but as a God-bearing man, they again fell away even from this most insignificant faith. And that they were such is evident from what follows below.
Jn. 2:24. Jesus Himself did not entrust Himself to them, because He knew all people.
Jn. 2:25. And He had no need for anyone to testify about man, for He Himself knew what was in man.
"He Himself," it says, "Jesus did not entrust Himself to them" and did not transmit the full teaching, as to those who did not truly believe, penetrating into their hearts (Ps. 93:11; Jer. 17:10) and knowing what was in them concerning Him. For it was not hidden from Him what the thought was in each person who apparently believed.
Jn. 2:1. On the third day there was a wedding in Cana of Galilee, and the Mother of Jesus was there.
Jn. 2:2. Jesus and His disciples were also invited to the wedding.
They invite the Lord to the wedding not because they had seen His miracles, not as a great man, but simply as an acquaintance. Indicating this, the evangelist says: "the Mother of Jesus was there" and His brothers. Just as she and the brothers were invited, so too was the Lord. The Lord does not reject the invitation and comes, because He looked not to His own dignity, but to what is useful and beneficial for us. He who did not consider it beneath Himself to be among servants could even less consider it beneath Himself to go to a wedding.
Jn. 2:3. Wine having run short, the Mother of Jesus says to Him: They have no wine.
The Mother urges Him to perform a miracle, because from the events of the conception and birth She had received a lofty understanding of His power. For She kept all these things in Her heart (Luke 2:19, 51) and from this concluded that Her Son possesses power above that of man. But the Mother of God did not have reason to ask Jesus to perform a miracle on the grounds that He had performed other miracles. For, being a child, He did not perform a single miracle; otherwise He would have been known to all. At the same time, the Mother also remembered the testimonies of John, in which he bore witness concerning Him, and She already saw that disciples were following Him, and from all of this She inferred the power of Her Son.
Jn. 2:4. Jesus says to her: What have I to do with You, Woman? My hour has not yet come.
But He rebukes Her, and not without reason. "If," He says, "there is no wine, then those who do not have it should have come and asked for it themselves, not You, the Mother." For when one's own relatives ask for a miracle to be performed, the spectators are scandalized, but when those in need themselves ask, then the matter is free from suspicion.
"My hour has not yet come," He said not because He is subject to dependence on time or observes certain hours (for how would this befit the Creator of times and ages?), but because He accomplishes all things at the fitting time. Since He was unseen and unknown to many, because not all were disciples, and even those present at the wedding did not know Him, for otherwise they themselves would have made the request about the wine — since all this was so, He said: "My hour has not yet come," that is, the fitting time has not yet arrived.
But still the madness of Arius rises up, attempting to prove that the Lord is subject to hours and times. So learn, accursed one! If He were dependent on hours, then how did He ultimately perform the miracle? For if, as you say, He is dependent on hours and times, and His hour had not yet come, it would follow that He would not be able to perform the miracle. Yet He did perform the miracle; therefore, He is independent of hours.
Notice, if you will, how He does not entirely nor in all things oppose His Mother, but rebuked Her a little and again fulfills Her request, rendering honor to Her and giving us a model of respect for parents.
Jn. 2:5. His Mother said to the servants: whatever He tells you, do it.
The Mother says to the servants "whatever He says to you, do it" so that the request might be strengthened through their own approach and petition, so that it would be clear that the refusal was not from powerlessness, but with the aim of dispelling the opinion that He resorts to miracles out of self-glorification and vain ostentation.
Jn. 2:6. Now there were set there six stone waterpots, standing according to the custom of the Jewish purification, containing two or three measures each.
The stone water jars were used for the purification of the Jews. For the Jews washed themselves almost every day and only then partook of food. Whether they touched a leper, a dead body, or had contact with a woman, they washed themselves as being already unclean. And since Palestine was waterless and it was not possible to find many springs, they always filled the water jars with water, so as not to run to the rivers in case of defilement. He said "according to the manner of the purifying of the Jews" not without purpose, but so that none of the unbelievers would think that some sediment of wine remained in the vessels, and then, when water was poured in and mixed, a very weak wine was produced — he shows that they were never receptacles for wine.
Jn. 2:7. Jesus says to them: Fill the waterpots with water. And they filled them to the brim.
But could He not have produced wine from nothing, without filling the vessels with water? Of course He could; but the greatness of miracles often diminishes their acceptability.
There could also have been the purpose of having the servants who carried the water into the vessels serve as witnesses of the miracle. Furthermore, so that we might learn that it is He who transforms the wine and the moisture of the grape, which is nothing but water.
Jn. 2:8. Draw out now, and bring to the master of the feast. And they brought it.
He commands the servants to bring the drink for tasting to the master of the feast not without purpose, but so that no one would think that it was a gathering of drunkards, that their taste had been corrupted, and that in a state of drunkenness they mistook water for wine. So that such a suspicion would have no place, He entrusts the tasting to the sober one — the master of the feast. For those who were entrusted with serving at such occasions strictly abstained, so that under their direction everything would proceed in an orderly and decorous manner.
But let us pray that this may be accomplished in us as well, that now there may take place, as it were, a marriage, that is, a union of God with our soul, while we are still in Cana of Galilee, that is, in the land of this low and perverted world, in every respect distorted and distorting. But this marriage does not take place without the presence of Christ and His Mother and the disciples. For how shall he be united with God who does not believe in Christ, born of Mary and speaking through the apostles?
Let us see, then, what miracle the Lord performs at such a wedding and at such a union of God with the soul. He transforms water into wine, filling our six stone water jars. By "water" you may understand our wateriness, laxity, and feebleness in life and opinions; by five of the "water jars," the five senses, through which we err in deeds; by the sixth water jar, the intellect, by which we waver in opinions. Thus our Lord Jesus Christ, the evangelical Word, healing our falls — whether in the active life, the intellectual, or the contemplative — transforms what is fluid and unsteady in us into "wine," that is, into a life and teaching that is astringent and gladdening, and in this way our six water jars are filled with this beautiful drink: the senses, so that they do not err in action; the intellect, so that we do not err in opinions.
Take note that there stood stone waterpots according to the custom of the purification of the Jews. The word "Judah" means "confession." He who confesses is purified in the five senses, by which he formerly sinned. The eye saw evil; the same eye during confession weeps and thus serves for purification. The ear heard lewd songs; the same ear again inclines to the words of the mouth of God. So it is with the other senses as well. The mind errs in its opinions; it again purifies the former evil by inclining toward right-mindedness. The waterpots are "stone" either because our composition is from earth, or because the intended vessels for such wine must be firm and indestructible. The mind of Paul was a stone waterpot both at the time when he was persecuting, for he was zealous for the traditions of his fathers beyond all his contemporaries (Gal. 1:14); and at the time when he was preaching, for he had such power in words that the Lycaonians, as the chief speaker, took him for Hermes (Acts 14:12).
Jn. 2:9. When the master of the feast tasted the water that had become wine—and he did not know where this wine came from, only the servants who had drawn the water knew—then the master of the feast calls the bridegroom
Jn. 2:10. And he says to him: Every man serves the good wine first, and when they have drunk freely, then the inferior; but you have kept the good wine until now.
The master of the feast asks not the servants, but the bridegroom. Why? Of course, by divine arrangement. If he had asked the servants, they would certainly have revealed the miracle; but no one would have believed them, for it was the beginning of signs, and no one yet had a great opinion of Christ, so that no one would have believed even if the servants had told of the miracle. However, when after this He performed other miracles as well, the present one too was bound to become credible, and the servants, telling everyone about it, could little by little gain trust. For this reason the Lord arranged it so that not the servants were asked, but the bridegroom. The Lord did not simply make wine out of water, but excellent wine. For the miracles of Christ are such that they far surpass what is accomplished by nature. That the water was turned into wine is attested by the servants who drew the water; that it was excellent, by the master of the feast. All of this was proclaimed in the course of time, and those who heard of it were bound to be convinced very firmly.
By "wine" you can understand the evangelical teaching, and by "water" everything that preceded the Gospel, which was very watery and did not have the perfection of evangelical teaching. I will give an example: the Lord gave man various laws — one in Paradise (Gen. 2:16–17), another at the time of Noah (Gen. 9), a third at the time of Abraham concerning circumcision (Gen. 17), a fourth through Moses (Ex. 19; Ex. 20), and a fifth through the prophets. All these laws, in comparison with the exactness and power of the Gospel, are watery, if one understands them simply and literally. But if one delves into their spirit and comprehends what is hidden in them, he will find the water turned into wine. For he who discerns spiritually what is spoken simply and understood by many literally will undoubtedly find in this water a fine wine, drunk afterward and kept back by the Bridegroom Christ, since the Gospel indeed appeared in the last times.
Jn. 2:11. Thus Jesus made the beginning of miracles in Cana of Galilee and manifested His glory; and His disciples believed in Him.
That the Lord began to work miracles after His baptism, we have spoken of this before. But it seems that the first miracle He performed was precisely the transformation of water into wine. For it is said: "This 'beginning' of miracles did He." But someone will say: "If this miracle is the beginning of miracles, it is not the beginning of all miracles, but only of those performed in Cana of Galilee; since He performed various miracles in Cana, this one was the beginning of those." Although we have much to confirm that the present miracle is the beginning of all miracles as well, because the words "and manifested His glory; and His disciples believed in Him" show that before this He had not performed any other miracle by which He would have manifested His glory; nevertheless, let us not argue whether this was the first miracle or another.
How then did He manifest His glory? For few were present at this event, and it was not performed before the people? But if not then, afterwards all were to hear of this miracle, as it is proclaimed even to this day, and did not remain unknown. The words "His disciples believed in Him" understand thus: that they acquired a greater and stronger faith in Him. They believed before, of course, but they did not believe so firmly.
Jn. 2:12. After this He went down to Capernaum, He Himself and His Mother, and His brothers, and His disciples; and there they stayed not many days.
The Lord comes to Capernaum for no other purpose than to leave His Mother there, so as not to lead Her with Him everywhere. Since they had gone to Cana for the wedding, and the wedding had passed, He returns His Mother to Capernaum, to Her home. That the Lord comes to Capernaum for this very reason is revealed by the fact that He stayed there only a few days and did not perform miracles there, because the inhabitants of that city had no faith in Him, which is why the Lord in another place pronounces woe upon it (Matt. 11:23).
Jn. 2:13. The Passover of the Jews was near, and Jesus went up to Jerusalem.
The words "the Passover was near" show by the evangelist that Jesus was baptized not long before the Passover.
Jn. 2:14. And He found in the temple those selling oxen, sheep, and doves, and the money changers sitting.
Jn. 2:15. And having made a whip out of cords, He drove all out of the temple, along with the sheep and oxen; and He poured out the money changers' coins, and overturned their tables.
Jn. 2:16. And He said to those who sold doves: Take these things away from here, and do not make My Father's house a house of merchandise.
Having come to Jerusalem, He performs a deed revealing complete authority, namely: He drives out of the temple those who sold sheep and oxen. Although Matthew (Matt. 21:12–13) narrates this, know that He did this not just once. What Matthew recounts He performs close to His Passion, while the present account — in John — He performs at the beginning of the signs. Therefore here He said with restraint: "Do not make My Father's house a house of trade." For the miracles were only just beginning, and He did not yet have that boldness which the miracles would give. But there, that is in Matthew, He says: "Do not make it a den of robbers." He openly called them robbers, as people profiting by unjust means. For whoever prices a thing of little worth dearly and seizes the opportunity to extract gain from the poor and widows (as those who buy up necessities and then resell them typically do), what else does he do but rob, extracting gain from the misfortune of his neighbors?
Why does He drive such people out of the temple altogether? Not without reason: He will heal on the Sabbath and, as it were, violate the law concerning it; therefore, so that they would not then consider Him an opponent of God, He forestalls such a thought by the present occasion. For he who showed such zeal for the temple would not reject God, the Lord of the temple. And He drove them out not simply, but striking with a whip made of cords, and overturned the tables, and scattered the coin or money of the money-changers, and undertook a very dangerous deed. And he who subjects himself to danger for the house of God would permit a departure from the law of God not as an opponent of God, but undoubtedly as the Son, having equal authority with God the Father, who gave the law concerning the Sabbath. Therefore He did not say "the house of God," but "the house of My Father," showing that He, as the Son, has authority over all that belongs to the Father.
The money changers are those who sell small coins or nummi. Like those merchants of old, many of the chief priests also sin when they sell "oxen" in the church, not giving honor to those who excel in the teaching word, but giving it to those who wish to do evil; when they sell "sheep" — the simple and common people; "doves" — spiritual gifts; and when they elevate to the highest rank those who give more. Such persons the Lord "drives out" of the sanctuary, finding them by His judgment unworthy of the chief priesthood. Likewise, if someone sells large and small coin, that is, opinion and word, and being a teacher but not foreseeing the benefit, does not proclaim the evangelical word, the Lord "overturns" his "table" as well, that is, the rank of teacher, and the teaching which he out of malice withholds, not giving it to all; meanwhile the Lord Jesus removes such a one from authority and seats another, a worthy one, at the teaching table.
Jn. 2:17. At this His disciples remembered that it is written: "Zeal for Your house consumes Me."
The disciples remembered that it is written: "Zeal for Your house consumes me" (Ps. 69:9). They had been growing in goodness for only a short time, yet they were already recalling passages from the Scriptures, and finding testimonies in them, they were being more and more confirmed in their knowledge of Christ.
Jn. 2:18. To this the Jews said: by what sign will You prove to us that You have the authority to act in this way?
When the Jews saw that the Lord was doing this with great authority and saying "do not make My Father's house a marketplace," they said: "Convince us by some miracle that You are the Son of God and that You were sent by Him. For how is it evident that the Lord of this house is Your Father?"
Jn. 2:19. Jesus answered and said to them: Destroy this temple, and in three days I will raise it up.
He answers them in a parable, saying "Destroy this temple," without a doubt speaking of His own body, because in it dwelt the fullness of the Godhead of the Only-Begotten. By the word "destroy" He does not encourage them to murder (far be such a thought!), but, knowing their intention to do this, He hints at what will happen without delay.
Let the Arians also hear how the Lord and destroyer of death says "I will raise it up." He did not say "the Father will raise it up," but "I" will raise it up, employing His own power and not needing another's from without.
Jn. 2:20. To this the Jews said: This temple was built over forty-six years, and You will raise it up in three days?
The Jews, thinking that He was speaking of the lifeless temple, laugh at Him. "How," they say, "do You say that You will raise it up in three days, when it took forty-six years to build?" One must know that when the temple was first built under Solomon, everything was completed without difficulty in twenty years. But afterwards, when the Jews after the captivity received permission to build the temple, they began to rebuild it in the reign of Cyrus; then, having met with hindrance from envious persons, they continued the construction until the reign of Artaxerxes; and under him, enjoying complete security, they were barely able to finish this work.
When it is said that the Jews during the construction held a spear in one hand and a building tool in the other, they were in such great fear from the neighboring Idumeans, and not from the Persians, for from them, that is from the Persians, as I said, they enjoyed complete safety. Concerning this construction, which took place after the captivity, they say that it lasted forty-six years, since the Jews were being hindered, and therefore they extended it from the reign of Cyrus to Artaxerxes.
Jn. 2:21. He was speaking of the temple of His body.
Jn. 2:22. When therefore He was risen from the dead, His disciples remembered that He had said this, and they believed the Scripture and the word which Jesus had spoken.
And it is not surprising that the Jews did not understand the words of Jesus, nor did the disciples. For them there were two greatest difficulties: one — that the matter of the resurrection is very hard to comprehend, all the more so since it was entirely unknown to them; the other — that He who lives in the body is God. However, after the resurrection the disciples understood and believed the Scripture. Which Scripture? Both every Scripture that foretells the resurrection, and, as the clearest, this one: "You will not leave my soul in Hades" (Ps. 16:10), and this one: "The Lord desires to cleanse him of his wound and to show him light" (Isa. 53:11). For these passages of Scripture very clearly foretell the resurrection. Apollinaris attempts to find here a defense for his heresy. Wishing to confirm that the Lord's flesh was without a soul, he says: "The flesh is called a temple, and a temple is soulless; therefore, it too is soulless." Thunder-struck and dizzy fool! You would perhaps make the Lord's flesh into wood and stones as well, since the temple is made of them?! When you hear the Lord's words: "My soul is now troubled" (John 12:27) and "I have power to lay down My soul" (John 10:18), how do you understand them? If you say that this is spoken not of a rational and intellectual soul, then where will you place the words "Father! into Your hands I commit My spirit" (Luke 23:46)? Will you understand even this as referring to an irrational soul? And this: "You will not leave my soul in Hades" (Ps. 16:10), how does it seem to you? But perish you along with those who share your opinions.
Jn. 2:23. When He was in Jerusalem at the feast of Passover, many, seeing the miracles which He performed, believed in His name.
When Jesus was at the feast, some apparently believed in His name; but their faith was unsteady. For, attending to Christ for a time not as God, but as a God-bearing man, they again fell away even from this most insignificant faith. And that they were such is evident from what follows below.
Jn. 2:24. Jesus Himself did not entrust Himself to them, because He knew all people.
Jn. 2:25. And He had no need for anyone to testify about man, for He Himself knew what was in man.
"He Himself," it says, "Jesus did not entrust Himself to them" and did not transmit the full teaching, as to those who did not truly believe, penetrating into their hearts (Ps. 93:11; Jer. 17:10) and knowing what was in them concerning Him. For it was not hidden from Him what the thought was in each person who apparently believed.