The Expositor's Bible: The Gospel of St. John, Vol. I

4. While enjoying the bounty of Christ at the marriage feast, John cannot have yet understood all that was involved in His Master’s purpose to bring new life and happiness to this world of men. Afterwards, no doubt, he saw how appropriately this miracle took the first place, and through it read his Lord’s own thoughts about His whole work on earth. For it is impossible that Christ Himself should not have had His own thoughts about the significance of this miracle. He had, during the previous six weeks, passed through a time of violent mental disturbance and of supreme spiritual exaltation. The measureless task laid upon Him had become visible to Him. Already He was aware that only through His death could the utmost of blessing be imparted to men. Is it possible that while He first put forth His power to restore the joy of these wedding guests, He should not have seen in the wine a symbol of the blood He was to shed for the refreshment and revival of men? The Baptist, whose mind was nourished with Old Testament ideas, called Christ the Bridegroom, and His people the Bride. Must not Jesus also have thought of those who believed in Him as His bride, and must not the very sight of a marriage have set His thoughts working regarding His whole relation to men? So that in His first miracle He no doubt saw a summary of His whole work. In this first manifestation of His glory there is, to Himself at least, a reminder that only by His death will that glory be perfected. Without Him, as He saw, the joy of this wedding feast had been brought to an untimely close; and without His free outpouring of His life for men there could be no presenting of men to God unblemished and blameless, no fulfilment of those high hopes of mankind that nourish pure characters and noble deeds, but a swift and dreary extinction of even natural joys. It is to the marriage supper of the Lamb, of Him who was slain, and has redeemed us by His blood, that we are invited. It is the “Lamb’s wife” that John saw adorned as a bride for her Husband. And whosoever would sit down at that feast which consummates the experience of this life, terminating all its vacillation of trust and love, and which opens eternal and unlimited joy to the people of Christ, must wash and make white his garments in this blood. He must not shrink from the closest fellowship with the purifying love of Christ.

5. His disciples, when they saw His power and His goodness in this miracle, felt more than ever that He was the rightful King. They “believed on Him.” To us this first of signs is merged in the last, in His death. The joy, the self-sacrifice, the holiness, the strength and beauty of human character which that death has produced in the world, is the great evidence which enables many now to believe in Him. The fact is indubitable. The intelligent secular historian, who surveys the rise and growth of European nations, counts the death of Christ among the most vital and influential of powers for good. It has touched all things with change, and been the source of endless benefit to men. Are we then to repudiate Him or to acknowledge Him? Are we to act like the master of the feast, who enjoyed the good wine without asking where it came from; or are we to own ourselves debtors to the actual Creator of our happiness? If the disciples believed on Him when they saw Him furnish these wedding guests with wine, shall we not believe, who know that through all these ages He has furnished the pained and the poor with hope and consolation, the desolate and broken-hearted with restoring sympathy, the outcast with the knowledge of God’s love, the sinner with pardon, with heaven, and with God? Is not the glory He showed at this marriage in Cana precisely what still attracts us to Him with confidence and affection? Can we not wholly trust this Lord who has a perfect sympathy guiding His Divine power, who brings the presence of God into all the details of human life, who enters into all our joys and all our sorrows, and is ever watchful to anticipate our every need, and supply it out of His inexhaustible and all-sufficient fulness? Happy they who know His heart as His mother knew it, and are satisfied to name their want and leave it with Him.

VI

THE CLEANSING OF THE TEMPLE

“After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples: and there they abode not many days. And the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and He made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and He poured out the changers’ money, and overthrew their tables; and to them that sold the doves He said, Take these things hence; make not My Father’s house a house of merchandise. His disciples remembered that it was written, The zeal of Thine house shall eat me up. The Jews therefore answered and said unto Him, What sign showest Thou unto us, seeing that Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. The Jews therefore said, Forty and six years was this temple in building, and wilt Thou raise it up in three days? But He spake of the temple of His body. When therefore He was raised from the dead, His disciples remembered that He spake this; and they believed the Scripture, and the word which Jesus had said.” – John ii. 12–22.

Whether the Nazareth family returned from Cana to their own town before going down to Capernaum, John does not inform us. Neither are we told why they went to Capernaum at all at this time. It may have been in order to join one of the larger caravans going up to Jerusalem for the approaching Feast. Not only the disciples, some of whom had their homes on the lake-side, accompanied Jesus, but also His mother and His brothers. The manner in which the brothers are spoken of in connection with His mother suggests that He and they bore to her the same relation. They remained in Capernaum “not many days,” because the Passover was at hand. Having come to Jerusalem, and appearing there for the first time since His baptism, He performed several miracles. These John omits, and selects as more significant and worthy of record one authoritative act.

The circumstances which occasioned this act were familiar to the Jerusalem Jew. The exigencies of Temple worship had bred a flagrant abuse. Worshippers coming from remote parts of the Holy Land, and from countries beyond, found it a convenience to be able to purchase on the spot the animals used in sacrifice, and the material for various offerings – salt, meal, oil, frankincense. Traders were not slow to supply this demand, and vying with one another they crept nearer and nearer to the sacred precincts, until some, under pretence perhaps of driving in an animal for sacrifice, made a sale within the outer court. This court had an area of about fourteen acres, and was separated from the inner court by a wall breast high, and bearing intimations which forbade the encroachment of Gentiles on pain of death. Round this outer court ran marble colonnades, richly ornamented and supported by four rows of pillars, and roofed with cedar, affording ample shade to the traders.

There were not only cattle-dealers and sellers of pigeons, but also money-changers; for every Jew had to pay to the Temple treasury an annual tax of half a shekel, and this tax could be paid only in the sacred currency. No foreign coin, with its emblem of submission to an alien king, was allowed to pollute the Temple. Thus there came to be need of money-changers, not only for the Jew who had come up to the feast from a remote part of the empire, but even for the inhabitant of Palestine, as the Roman coinage had displaced the shekel in ordinary use.

There might seem, therefore, to be room to say much in favour of this convenient custom. At any rate, it was one of those abuses which, while they may shock a fresh and unsophisticated mind, are allowed both because they contribute to public convenience and because they have a large pecuniary interest at their back. In point of fact, however, the practice gave rise to lamentable consequences. Cattle-dealers and money-changers have always been notorious for making more than their own out of their bargains, and facts enough are on record to justify our Lord calling this particular market “a den of thieves.” The poor were shamefully cheated, and the worship of God was hindered and impoverished instead of being facilitated and enriched. And even although this traffic had been carried on under careful supervision, and on unimpeachable principles, still it was unseemly that the worshipper who came to the Temple seeking quiet and fellowship with God should have to push his way through the touts of the dealers, and have his devotional temper dissipated by the wrangling and shouting of a cattle market. Yet although many must have lamented this, no one had been bold enough to rebuke and abolish the glaring profanation.

Jesus on entering the Temple finds Himself in the midst of this incongruous scene – the sounds and movements of a market, the loud and eager exclamations of competing traders, the bustle of selecting one animal out of a flock, the loud talk and laughter of the idle groups of onlookers. Jesus cannot stand it. Zeal for the honour of His Father’s house possesses Him. The Temple claims Him as its vindicator from abuse. Nowhere can He more appropriately assert His authority as Messiah. Out of the cords lying about He quickly knots together a formidable scourge, and silently, leaving the public conscience to justify His action, He proceeds single-handed to drive out cattle and traders together. A scene of violence ensued, – the cattle rushing hither and thither, the owners trying to preserve their property, the money-changers holding their tables as Jesus went from one to another upsetting them, the scattered coin scrambled for; and over all the threatening scourge and the commanding eye of the Stranger. Never on any other occasion did our Lord use violence.

The audacity of the act has few parallels. To interfere in the very Temple with any of its recognized customs was in itself a claim to be King in Israel. Were a stranger suddenly to appear in the lobby of the House of Commons, and by sheer dignity of demeanour, and the force of integrity, to rectify an abuse of old standing involving the interests of a wealthy and privileged class, it could not create a greater sensation. The Baptist might be with Him, cowing the truculent with his commanding eye; but there was no need of the Baptist: the action of Christ awakening conscience in the men themselves was enough to quell resistance.

No doubt Jesus began His work at the house of God because He knew that the Temple was the real heart of the nation; that it was belief in God which was their strength and hope, and that the loss of that belief, and the consequent irreverence and worldliness, were the most dangerous features of Jewish society. The state of matters He found in the Temple could not have been tolerated had the people really believed God was present in the Temple.

Such an act could not pass without being criticised. It would be keenly discussed that evening in Jerusalem. At every table it would be the topic of conversation, and a most serious one wherever men in authority were meeting. Many would condemn it as a piece of pharisaic ostentation. If He is a reformer, why does He not turn His attention to the licentiousness of the people? Why show such extravagant and unseemly zeal about so innocent a custom when flagrant immoralities abound? Why not spend His zeal in clearing out from the land the polluting foreigner? Such charges are easy. No man can do everything, least of all can he do everything at once. And yet the advocate of temperance is twitted with his negligence of other causes which are perhaps as necessary; and he who pleads for foreign missions is reminded that we have heathen at home. These are the carping criticisms of habitual fault-finders, and of men who have no hearty desire for the advancement of what is good.

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1

See also Gen. xvi. 13, xviii. 22; Exod. iii. 6, xxiii. 20; Judges xiii. 22.

2

For the need of intermediaries, see Plato, Symposium, pp. 202–3: “God mingles not with men; but there are spiritual powers which interpret and convey to God the prayers and sacrifices of men, and to men the commands and rewards of God. These powers span the chasm which divides them, and these spirits or intermediate powers are many and divine.” See also Philo (Quod Deus Immut., xiii.): “God is not comprehensible by the intellect. We know, indeed, that He is, but beyond the fact of His existence we know nothing.” The Word reveals God; see Philo (De post. Caini, vi.) “The wise man, longing to apprehend God, and travelling along the path of wisdom and knowledge, first of all meets with the Divine words, and with them abides as a guest.”

3

See Isaac Taylor’s Restoration of Belief.

4

See Pliny’s Letters to Trajan, 23, 98.

5

Cp. Faber’s Bethlehem.

6

The first introduction in the Gospel of the name of Jesus Christ.

7

This expression means a succession of graces, higher grace ever taking the place of lower.

8

See Mr. Reith’s rich Handbook on The Gospel of John (Clark).

9

Modern topography inclines to identify this Cana, not, as formerly, with Kafr-Kenna, but with Kânet-el-Jelil, some six miles N.E. of Nazareth. It is called Cana of Galilee to distinguish it from Cana in Asher, S.E. from Tyre (Joshua xix. 28).