Jesus turns water into wine: the wedding at cana

c. 391 · John Chrysostom, Homilies on the Gospel of John 22.1

It is not without a reason that the Evangelist says, “After the manner of the purifying of the Jews,” but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, “after the manner of the purifying of the Jews,” to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were defiled, but might have the means of purification at hand.

c. 391 · John Chrysostom, Homilies on the Gospel of John 22.1

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, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worst; but thou hast kept the good wine until now.” Here again some mock, saying, “this was an assembly of drunken men, the sense of the judges was spoilt, and not able to taste what was made, or to decide on what was done, so that they did not know whether what was made was water or wine: for that they were drunk,” it is alleged, “the ruler himself has shown by what he said.” Now this is most ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but “the ruler of the feast,” who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management of such banquets are the most sober, as having this one business, to dispose all things in order and regularity; and therefore the Lord called such a man’s sober senses to testify to what was done. For He did not say, “Pour forth to them that sit at meat,” but, “Bear unto the governor of the feast.”

c. 391 · John Chrysostom, Homilies on the Gospel of John 22.1

“And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom.” “And why did he not call the servants? for so the miracle would have been revealed.” Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little. And suppose that it had then been mentioned, the servants who related it would never have been believed, but would have been thought mad to bear such testimony to one who at that time seemed to the many a mere man; and although they knew the certainty of the thing by experience, (for they were not likely to disbelieve their own hands,) yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it for a future time; since after the manifestation of other miracles this also would be credible. Thus when he was about to heal the nobleman’s son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, “Jesus came into Cana of Galilee, where He made the water wine.” ( c. iv. 46.) And not wine simply, but the best.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 43, a. 3, s.c.

On the contrary, It is written (Jn. 2:11): "This beginning of miracles did Jesus in Cana of Galilee." I answer that, Christ worked miracles in order to confirm His doctrine, and in order to show forth His Divine power. Therefore, as to the first, it was unbecoming for Him to work miracles before He began to teach.

c. 1550 · Louis of Blois, Spiritual Works The Rule of the Spiritual Life, Chapter XXVIII. The World is the Great Book of God

It certainly ought not to appear to us less astonishing that the juice of the vine should be every year changed into wine (by the disposition of God), than that formerly in Cana of Galilee, water should, also at His command, have been changed into wine (St. John ii. 7, 8); and it is a greater work to create daily many things which were not, than to restore life to those which were dead.

1710–1714 · Matthew Henry, Commentary on John 2.1-11

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.

1710–1714 · Matthew Henry, Commentary on John 2.1-11

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 (1 Cor. vii. 39) 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.

1834 · Albert Barnes, Notes on the Bible: John 2.11

It was a change which nothing but divine power could effect. He that can change water into a substance like the juice of the grape must be clothed with divine power. Believed on him - This does not mean that they did not believe on him beforehand, but that their faith was confirmed or strengthened. They saw a miracle, and it satisfied them that he was the Messiah. "Before this" they "believed" on the testimony of John, and from conversation with Jesus John 1:35-51; now they saw that he was invested with almighty power, and their faith was established.

1834 · Albert Barnes, Notes on the Bible: John 2.7

With water - This was done by the servants employed at the feast. It was done by "them," so that there might be no opportunity of saying that the disciples of Jesus had filled them with wine to produce the "appearance" of a miracle. In this case there could be no deception. The quantity was very considerable. The servants would know whether the "wine" or "water" had been put in these vessels. It could not be believed that they had either the power or the disposition to impose on others in this manner, and the way was therefore clear for the proof that Jesus had really changed what was known to be water into wine.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 2.1-11

He knew nothing of what had been done to the waterpots. He had not seen the water poured in by our Lord’s command. There was no collusion or conspiracy between him and the servants, much less between him and our Lord. Hence the value of his testimony. He not only testifies that the liquid which a few minutes before was water was now wine, but that it was also wine of more than common goodness and strength—not wine mixed with water, but pure, good wine.

1880 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 26 (1880) 1556

One might have expected that when the great Lord of all came here in human form he would commence his miraculous career by summoning the scribes and Pharisees at least, if not the kings and princes of the earth, to see the marks of his calling and the guarantees and warrants of his commission; gathering them all together to work some miracle before them, as Moses and Aaron did before Pharaoh, that they might be convinced of his Messiahship. He does nothing of the kind. He goes to a simple wedding among poor people, and there in the simplest and most natural way he displays his glory. When the water is to be turned into wine, when he selects that as the first miracle, he does not call for the master of the feast even, or for the bridegroom himself or for any of the guests, and begin to say, ‘You clearly perceive that your wine is all gone. Now, I am about to show you a great marvel, to turn water into wine.’ No, he does it quietly with the servants: he tells them to fill the waterpots: he uses the baths: he does not ask for any new vessels, but uses what were there, making no fuss or parade.

1880 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 26 (1880) 1556

The people want wine, and Christ says, ‘Fill the waterpots with water.’ Well, now, if these servants had been of the mind of the captious critics of modern times, they would have looked at our Lord a long while, and objected boldly: ‘We do not want any water; it is not the feast of purifications; it is a wedding feast. We do not require water at a wedding. We shall want water when we are going up to the synagogue, or to the temple, that we may purify our hands according to our custom: but we do not want water just now: the hour, the occasion, and the fitness of things, call for wine.’

1890 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 36 (1890) 2155

Observe, He manifested His Glory by operating beyond the power of Nature. Nature does not in an instant turn water into wine—if this is done it must be by the direct hand of the Lord. It is true there are processes by which the dewdrop enters the berry of the grape and is gradually, by secret arrangements, turned into refreshing juice. But by what power could water be taken from an earthen vessel and be transmuted into wine while being carried to the table? None but God Himself could do this and as Jesus did it, He therein displayed His Godhead. By doing this He showed that He had all power on earth.

1890 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 36 (1890) 2155

The miracle abundantly justified the disciples in implicitly believing in Jesus for it is manifest that one miracle proves the power to work every miracle. If Christ can turn water into wine by His will, He can do anything and everything. If Jesus has once exercised a power beyond Nature, we may readily believe that He can do it again—there is no limit to His power—He is God and with God all things are possible. Thus, the first miracle rightly confirmed their faith.

1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2317

When the ruler of the feast had tasted the water that was made wine, and knew not from where it came, (but the servants which drew the water knew), the governor of the feast called the bridegroom. There was no collusion, for the governor, who tasted it, did not know where it came from. And the servants, who knew where it came from, did not taste it, so that they did not know what it was like. If anybody objects to the Savior making wine, I think that the best reply is that all the wine which is made of water will do nobody any hurt—and the more of it the better! And this was so made, certainly.

1901 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 47 (1901) 2736

The first miracle which Christ worked was the turning of water into wine at the marriage at Cana of Galilee. This is recorded in the second Chapter of John's Gospel. Christ did but speak the word and, "the conscious water saw its God and blushed" itself to wine.

1553 · John Calvin, Commentary on John, part 1 (chapters 1-11) 2.1

Again, it may be supposed to show a want of courtesy, that the bridegroom allows his guests, in the middle of the entertainment, to be in want of wine; for it looks like a man of little thoughtfulness not to have a sufficiency of wine for his guests. I reply, nothing is here related which does not frequently happen, especially when people are not accustomed to the daily use of wine. Besides, the context shows, that it was towards the conclusion of the banquet that the wine fell short, when, according to custom, it might be supposed that they had already drunk enough; for the master of the feast thus speaks, Other men place worse wine before those who have drunk enough, but thou hast kept the best till now.

1710–1714 · Matthew Henry, Commentary on John 2.1-11

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.

1754 · John Wesley, Explanatory Notes on John 2.2

Jesus and his disciples were invited to the marriage - Christ does not take away human society, but sanctifies it. Water might have quenched thirst; yet our Lord allows wine; especially at a festival solemnity.

1771–1772 · George Whitefield, Selected Sermons 36

Is it to be supposed, that the most holy and unspotted Lamb of God, who was manifested to destroy the works of the devil, and who, when at a Pharisee's house, took notice of even the gestures of those with whom he sat at meat; is it to be supposed, that our dear Redeemer, whose constant practice it was to tell people they must deny themselves, and take up their crosses daily; who bid his disciples to take heed, lest at any time their hearts might be over-charged with surfeiting and drunkenness; can it be supposed, that such a self-denying Jesus should now turn six large water-pots of water into the richest wine, to encourage excess and drunkenness in persons, who, according to this writer, had indulged to pleasure and cheerfulness already? Had our Lord sat by, and seen them indulge, without telling them of it, would it not be a sin? But to insinuate he not only did this, but also turned water into wine, to increase that indulgence; this is making Christ a minister of sin indeed.

1834 · Albert Barnes, Notes on the Bible: John 2.11

An argument cannot be drawn from this instance in favor of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely. 6. Nor can an argument be drawn from this case in favor even of drinking wine such as we have. The common wine of Judea was the pure juice of the grape, without any mixture of alcohol, and was harmless. It was the common drink of the people, and did not tend to produce intoxication. "Our" wines are a "mixture" of the juice of the grape and of brandy, and often of infusions of various substances to give it color and taste, and the appearance of wine. Those wines are little less injurious than brandy, and the habit of drinking them should be classed with the drinking of all other liquid fires.

c. 398–404 · John Chrysostom, Homilies on Colossians (In epistulam ad Colossenses homiliae 1-12) 12

If thou drive away all these things, even Christ will come to such a marriage, and Christ being present, the choir of Angels is present also. If thou wilt, He will even now work miracles as He did then; He will make even now the water, wine (John ii.); and what is much more wonderful, He will convert this unstable and dissolving pleasure, this cold desire, and change it into the spiritual. This is to make of water, wine.

c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 9.3

In the ancient times there was prophecy, and no times were left without the dispensation of prophecy. But the prophecy, since Christ was not understood therein, was water. For in water wine is in some manner latent. The apostle tells us what we are to understand by this water: “Even unto this day,” saith he, “whilst Moses is read, that same veil is upon their heart; that it is not unveiled because it is done away in Christ. And when thou shalt have passed over,” saith he, “to the Lord, the veil shall be taken away.” By the veil he means the covering over of prophecy, so that it was not understood. When thou hast passed over to the Lord, the veil is taken away; so likewise is tastelessness taken away when thou hast passed over to the Lord; and what was water now becomes wine to thee.

1710–1714 · Matthew Henry, Commentary on John 2.1-11

] 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, Ps. civ. 14, 15. 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 (Exod. iv. 9; vii. 20), 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 (Gen. xlix. 11), the water for washing being turned into wine.

1771–1772 · George Whitefield, Selected Sermons 36

Fourthly, Our Lord's turning water into wine, and keeping the best until last, may show forth the glory of the latter days of his marriage feast with his church. Great things God has done already, whereat millions of saints have rejoiced, and do yet rejoice. Great things God is doing now, but yet, my brethren, we shall see greater things than these.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 2.1-11

Lightfoot suggests the five following reasons why the miracle now before us was purposely the first that Christ worked. (1) As marriage was the first institution ordained by God, so at a marriage was Christ’s first miracle. (2) As Christ had showed Himself miraculous a little while ago by a fast, so He does now by an extraordinary provision at a feast. When He would not make stones bread, it was not because He could not. (3) He would not make stones into bread to satisfy Satan, but He was willing to turn water into wine to show forth His own glory. (4) The first miracle wrought in the world by man was transformation (Exod. vii.9), and the first miracle wrought by the Son of man was of the same nature. (5) The first time you hear of John the Baptist, you hear of his strict diet, and so the first time you hear of Christ in His public ministry, you hear of Him at a marriage feast.

1888 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 34 (1888) 2059

The first miracle of Christ in life was significant and taught us much. He turned the water into wine, as if to show that He raised all common life to a higher grade and put into all Truth a power and a sweetness which could not have been there apart from Him.

1890 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 36 (1890) 2155

But such a beginning would not have been like His life-course and especially would it have been wide apart from the conclusion of His life when it was said of Him, "He saved others; Himself He cannot save." He would not make bread for Himself, but He will make wine for others. And the fact that it was wine and not bread that he made, makes the miracle all the more remarkable. He did not merely make bread for men, which is a necessity, but He even went further and made wine for them, which is a luxury, though He would not make even bread for Himself. You see the sharp contrast between His refusal to help Himself, even to a crust of bread, and His readiness to give to men not only what might be necessary for life, but that which was only necessary for their joy. When the wine failed, the only danger was that the bride and bridegroom would be pained and the wedding dishonored—and this our Lord prevents. He would not allow the humble festival of two villagers to come to an untimely end when they had so kindly invited Himself and His disciples. He repaid their courtesy by His spontaneous bounty.

1891 · Marcus Dods, The Expositor's Bible: The Gospel of St. John, vol. 1 Chapter V. The First Sign--The Marriage in Cana

The first impression they must have received from the miracle was, no doubt, simple amazement at the power which so easily and unostentatiously turned the water into wine. This Person, they must have felt, stood in a peculiar relation to Nature. In fact, what John laid as the foundation of his Gospel,—that the Christ who came to redeem was He by whom all things were at first made,—Jesus also advanced as the first step in His revelation of Himself. He appears as the Source of life, whose will pervades all things. He comes, not as a stranger or interloper who has no sympathy with existing things, but as the faithful Creator, who loves all that He has made, and can use all things for the good of men. He is at home in the world, and enters physical nature as its King, who can use it for His high ends. Never before has He wrought a miracle, but in this first command to Nature there is no hesitation, no experimenting, no anxiety, but the easy confidence of a Master. He is either Himself the Creator of the world He comes to restore to worth and peace, or He is the Delegate of the Creator. We see in this first miracle that Christ is not an alien or an usurper, but one who has already the closest connection with us and with all things.

1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2317

And said unto him, Every man at the beginning does set forth good wine, and when men have well drunk, then that which is worse, but you have kept the good wine until now. That the governor of the feast did not understand, but he admired it and here is a picture of what our Lord always does. He gives His people the best, last.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: John (chapters 1 to 14) 2.11

The rude speech of the governor of the feast may lend itself to another aspect of this same thought. He said, in jesting surprise, ‘Thou hast kept the good wine until now,’ whereas the world gives its best first, and when the palate is dulled and the appetite diminished, then ‘that which is worse.’