Exposition of John, Chapter 2
CHAP. II.
IN his Chapter we have Firſt, a miracle wrought by Chriſt in Cana of Galilee, in turning water into wine; the occaſion, working and manifeſtation whereof, with Johns obſervation upon it, are recorded, to ver. 12. Next, Chriſts removal to Capernaum, and his ſhort abode there, ver. 12. Thirdly, his going to Jeruſaſalem, with his purging of the temple there, and his diſciples obſervation upon it, to ver. 18. his conference with the contentious Jewes, whereby alſo his diſciples did profit afterward, to ver. 28. and his carriage towards ſome who pretended to beleeve; to the end of the Chapter.
Ver. 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.
In recording this firſt miracle of Chriſt, John begins with three occaſions thereof; The firſt and remoteſt is, a marriage-feaſt, which is deſcribed from the place Cana, a village of Galilee lying at leaſt within a dayes journey to Capernaum, as appeareth, John 4.46, 50, 52. Called, of Galilee, to diſtinguiſh it from another Cana, or, Kanab, in the tribe of Aſher, Joſh, 19.24, 28. which lay farther off from Capernaum, being near Zidon: It is alſo deſcribed from the time of it, which was the third day, to wit, after the former conferences mentioned, Chap. 1. or after his coming into Galilee, of which Chap. 1. 43. The ſecond and nearer occaſion is, that Chriſts mother was there; (being, as appeareth, a friend to ſom of the parties, in that it is not ſaid ſhe was invited, and ſhe is ſolicitous for the want of wine, ver. 3. and hath ſome power with the ſervants, ver. 5.) and that Chriſt and his diſciples were invited to it. Doctrine 1. Chriſts practice, being now to enter on his publick Miniſtry, teacheth us not to paſſe away time, but to be frequently about the employments of our calling; for, he lets few dayes paſſe but he is manifeſting himſelf openly by word and work. 2. In Chriſts account Marriage is an honourable Ordinance, to which he will not deny his preſence and countenance; for, he is at this Marriage, and honoureth it with his firſt miracle. 3. Feaſting, and better faire then ordinary, and calling of friends together at marriage, are lawful, providing the rules of ſobriety, preſcribed in the Word to ſuch feaſts, be obſerved: And it is not againſt Chriſtian ſobriety in any perſon to countenance their kindred or friends in marriage-feaſt; for, there was a marriage, or marriage-feaſt, (as the word importeth) wherein they had wine, ver. 3. and the mother of Jeſus was there, and both Jeſus was called, and his diſciples, and they came. 4. Albeit men cannot now have alike occaſion of inviting Chriſt, yet this practice may minde us, 1. That married perſons do need, and ſhould ſeek Chriſts preſence to their marriage. 2. Men in marriage-feaſting ought ſo to carry themſelves in the uſe of their liberty, as they might invite Chriſt to it, and not to take ſuch prophane liberty, as may provoke him not to countenance them. 3. Such as would be kinde to Chriſt, and welcome him, ought to prove! it by their kindneſſe to his diſciples alſo. 4. Chriſts working a miracle upon this occaſion; teacheth, that in our moſt chearful and free times, we would be ſtill mindful of doing all to Gods glory, and not omit any occaſion of honouring him.
Ver. 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.
The third and neareſt occaſion of this miracle, is, the want of wine, occaſioned, as would appear, rather through their poverty, and that ſome of their gueſts, (and belike Chriſt and his diſciples newly come to the countrey) had not been expected, then through any exceſſe. Unto this is ſubjoyned the miracle it ſelf, in recording whereof John ſets down what paſt betwixt ſeveral parties, in the preparations to it, and manifeſtation of it; and firſt we have, by way of preparation, Maries part with Chriſt, and his anſwer; She being ſenſible of the want, and reſpecting (as ſhould ſeem) her kinsfolks credit, and having known many things of her Sonne, partly by the Angels intimation at his conception, partly by what Simion, and Janna, and John the Baptiſt had ſaid of him, if not alſo by his own private information during his private life, that he was ſhortly to manifeſt himſelf by doctrine and miracles: She, I ſay, knowing this, doth repreſent the matter unto him for remedy: But he judging of her diſcourſe by her ſecret thoughts, doth ſharply reprove her for thinking to uſurpe power over him in the works proper to his Godhead, and belonging to his office, and for preſcribing of times to him wherein to work, though he were otherwiſe willing to do the thing. Doctrine 1. Such is Chriſts tenderneſſe, that he doth not diſcover wants, that he may leave men in miſery, but that he may take occaſion to let the riches of his power, providence, mercy and help be ſeen; for, their wanting wine, whatever cauſe it ſlowed from, was the occaſion of this miracle. 2. Very lawful ſuits and requeſts to Chriſt may be ill managed, and propounded; And there may be great ill in Saints wayes, then they are aware of, or do ſee; for it was a very lawful courſe to go with needs to Chriſt, and yet he findeth matter of reproof in her ſo doing: and Albeit Mary ſeeme to deale very ſubmiſſively, in telling the need, they have no wine, without preſcribing, yet Chriſt, who underſtood the ſecret thoughts of her heart, findeth great preſumption in it; So Peter little dreamed that Satan ſhould borrow his tongue in wiſhing well to his Maſter, till himſelf told it. Matth. 16.22, 23. 3. Such is Chriſts vigilancy, and zeal, and tenderneſſe, that at be diſcovereth, ſo he will not beare with faults in thoſe that are deareſt to him; for, he faileth not to reprove his own mother. 4. Albeit Mary was bleſſed among women in being the mother of Chriſt, yet was ſhe not free of ſin, not onelyonly Original, but even of actual out-breakings; for, ſeeing Chriſt, who could not erre, reproveth her, ſhe is not faultleſſe. And this is regiſtrate in Scripture, to prevent mens conceiting of that bleſſed woman above what is meer. 5. It is an affront offered to Chriſts glory, to think that Maries motherhood gave her any power over him, to direct him in works wrought by his divine nature, or in works of his office of Mediator, or to employ her for that end; for, his reproof taxeth this ſecret preſumption in her ſelf, while as he who was ſubject to her, as man, during his private life, as to a mother, Luke 2.51. doth now ſay unto her, woman, not mother, as accounting her to have no motherly authority in the matter of his office; and, What have I to do with thee? thou haſt nothing to do to meddle by any motherly power, for as a (ſupplicant ſhe might) with what I do now in my publick office, not ſo much as to obtain a miracle of me. 6. Chriſts ſaddeſt reproofs of his people, for their miſcarriages in coming to him, ought not to put them out of hope that he will reſpect their reall neceſſities in due time, as he ſeeth meet; for, though Chriſt thus reprove; yet the laſt part of it, mine hour is not yet come, importeth that it would come, yea, and that he had been waiting for it, and thinking on the matter before ſhe ſpake. 7. Even when Chriſt is about to manifeſt himſelf; yet our time wherein we would have him work, and his time wherein he will work, are often very different; We are haſty, and would be through ſtraits without any humbling exerciſe and trial of graces; But Chriſt looks on theſe fruit as better then ſimple out-gate, and our preſuming to preſcribe to him, is matter of reproof; for, mine hour is not yet come, ſaith he, reproving Mary, who would have had an out-gate already. 8. Whatever our deſires be under wants, yet Chriſt will not manifeſt his help, when it would pleaſe us beſt, but when his glory in working may be beſt ſeen, and particularly, when our emptineſſe without his help is moſt ſenſibly ſeen; for, when wine began to be ſcant, (as the words will beare) and was ſparingly diſtributed, was the fitteſt time in Maries account, for keeping the Bridegroomes credit, and hiding the want; but Chriſts hour was not come, till the want was better known and felt, and by his ſo doing, he looks more to the ſetting forth of his own glory, then to ſaving the credit of a creature.
Ver. 5. His mother ſaith unto the ſervants, Whatſoever he ſayth unto you do it.
Secondly; by way of preparation to the miracle; Maries part with the ſervants is recorded, She taking with the reproof, and being humbled, and yet gathering hope from what he ſaid; directeth the ſervants to give ſimple and abſolute obedience to Chriſts directions, that ſo they might not fall in her fault, and he might do the work. Whence learn, 1. As we are not to think of Mary above what is meet, ſo we are not to run on another extremity, in not thinking reverently of her, and as becometh; for, John notwithſtanding of Chriſts ſharp word, calleth her Chriſts mother ſtill. 2. It is an evidence of a truly gracious heart, and of one that ſinneth of ignorance or infirmity, and not of pride or obſtinacie, that it taketh with a reproof from Chriſt, and humbly ſubmitteth to it; for, ſo doth Mary, in not anſwering again, though ſharply reproved. 3. As Chriſt by reproving his peoples faults, taketh not away ground of hope that he will do them good; So it is the mark of one who taketh kindly with a reproof, that their humility hindereth them not to take advantage, and grip to any thing that may give hope; whereas proud diſcouragement is ready, under a pretence of humility, to caſt away all ground of hope when it is reproved; for, humbled Mary her ſpeech to the ſervants, importeth that ſhe gathered from Chriſts word, ſome ground of hope, which ſhe laid hold on. 4. Such do take rightly with a reproof, and do prove that they are bettered by it, who do labour to prevent the ill they have fallen in, in others as well as in themſelves; for, ſo doth Maries direction to the ſervants teach, that ſhe would have them humble and ſubmiſſive, and not to preſcribe. 5. Chriſts commands ought to be the rule of our actions, to which we ought to give ſimple, implicit and abſolute obedience, without queſtioning or murmuring; and the beſt way to come ſpeed at Chriſts hands, is to give him all his will by ſubmiſſion, eſpecially in things outward, and in the time, manner and meaſure of giving ſpiritual things alſo: providing that in things outward, we do not pretend to ſubmiſſion onelyonly out of deſigne, to get our will; And in things ſpirituall, that our ſubmiſſion flow not from careleſſe ſecurity, and produce not negligence in the uſe of meanes; but that it be a fruit of faith and humility, and a guard to keep the heart from fretting, when it hath done duty; This ſubjection and ſubmiſſion is held forth in Maries direction, Whatſoever he ſaith unto you, do it
Verſe 6. And there were ſet there ſixe water-pots of ſtone, after the manner of the purifying of the Jewes, containing two or three firkings apiece.
7. Jeſus ſaith unto them, Fill the water-pots with water, and they filled them up to the brim.
8. And he ſaith unto them, Draw out now, and beare unto the governour of the feaſt. And they bare it.
Thirdly, John recordeth Chriſts part with the ſervants, which is contained in two directions given by Chriſt, and their obedience. The firſt is, to fill up ſome great veſſels (uſed by them for holding of water for purifying themſelves) with water, which they did: And this was by way of preparation to the miracle. The ſecond is, to draw out and carry this wine to the governour of the feaſt, whoſe skill was beſt, and his ſenſes moſt entire; which they alſo obey; And this direction preſuppoſeth the miracle wrought by his ſecret power, and their obedience maketh way to the manifeſting of it. Doctrine 1. This manner of the purifying of the Jewes, for which they had the water-pots, to have water ſtill in readineſſe, whether it be underſtood of purifications enjoyned by the Law, or of the multiplyed waſhings brought in among them by tradition, Mark 7.3, 4, &c. doth teach; That Apoſtates and ſuch as have loſt the life of Religion, may yet be unwilling to quit all ſhew of Religion, but may hold up external ceremonies, yea may be ready then to multiply them moſt, as quieting any thing of a natural conſcience that is left, and as being very eaſie, and craving no inward exerciſe of the heart; for, ſo was the manner of the Jewes, in their declining times. 2. It is not in vaine to wait for any thing Chriſt giveth hope of by his Word, for he will make it good in due time; As here, the want of wine is ſupplyed by miracle, of which he gave ſome hope by his ſpeech to his mother. 3. Chriſt doth not deceive people in the good turnes he doth for them, but they are all real, and every circumſtance of them being marked, doth confirme the ſame, and ſet out his glory; Therefore, are the circumſtances ſo narrowly marked, to ſet out his glory, in proving that there was no deceit in the miracle; the water-pots, and not hogſheds, where wine dregs might have given ſome reliſh to water, do prove there was no jugglery; their matter, being of ſtone, not capable of the ſent of former liquor, confirmeth the ſame; their great capacity prevented ſuſpition of ſtealing in of wine, which might have been ſuſpected of leſſer veſſels; his employing of the ſervants, and not his diſciples, takes off any ſuſpition of colluſion; his ſending it to the Ruler, or orderer of the feaſt, without ſo much as taſting it himſelf, ſhewed how certain he was of the thing. 4. Where ever Chriſt cometh, he is worthy of his own roome, and doth liberally recompence any entertainment he, or his receive from any; for, whether his preſence and his diſciples (being beyond the number of gueſts expected) occaſioned the want or not; yet he payed his dinner well with abundance of wine in ſix water pots, containing two or three firkins apiece. 5. Miracles wrought by Chriſt for confirming his doctrine, were ſuch works as were uſeful and profitable to men; ſuch as this here. Whereby he would condemn ſuch as boaſt of idle and uſeleſſe miracles, ſerving for no profit, which favour not of Chriſt, not of power from him, nor of his doctrine, to be confirmed by them; And by this alſo he would prove himſelf to be the merciful Saviour of ſinners, in that he manifeſts himſelf to be God by theſe works and the like, when he might have proved it by ſad judgments on ſinners. 6. It is no difficultie for Chriſt to work the greateſt work he pleaſeth, and to make a change from worſe to better; for, this miracle is wrought immediately by his Godhead, without ſo much as a word, only he bids them fill water and draw wine. 7. Chriſt, in his deepeſt humiliation and abaſement, is full of Majeſtie, and he knoweth how to get inſtruments to do him ſervice when he pleaſeth; yea, he can bow their hearts, who in appearance know nothing of him, to be foot and hand for his work; for, being in the forme of a ſervant, yet theſe ſervants, who knew him not, as would ſeem, obey all his directions, how uſeleſſe — like ſoever they ſeemed to be.
Verſe 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 governour 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.
Fourthly, John recordeth the Ruler of the feaſts part, whereby the miracle was manifeſted, he wondering at the goodneſſe of the wine, and not knowing whence it was, calleth for the bridegroom, and aſcribeth this proviſion to his prudence, (rather as may be conceived, then to his parſimony) which was not ordinary at ſuch occaſions; with which we are to conceive, that the ſervants who knew the matter (as is ſaid here) did make the miracle manifeſt, as appeareth from v. 11. What the Ruler ſaith, of giving of wine to men who have well drunk, is to be underſtood, not of exceſſe, but of drinking to ſatisfaction. However, it is but a ſimple narration without an approbation on Chriſt, or his pen-mans part. Nor did Chriſt, by affording ſo much good wine to them, who had already drunk ſo much, give any evidence of his allowance of intemperance, for he had another end in it, v. 11. And beſides, all the creatures which men daily conſume by exceſſe, are his gift by common Providence, to which mens exceſſe and abuſe cannot be imputed. But it is a mans dutie, to look on Chriſts liberality as a trial to his ſobriety. Doct. 1. Chriſts works, when they are rightly conſidered, will be found worthy of commendation, and albeit the worker were not known, yet they will commend themſelves; for, the Ruler commendeth the wine, when he knew not whence it was. 2. In a miraculous tranſubſtantiation, or change of one ſubſtance into another ſenſe will be judge and bear witneſſe to it; for, the Ruler having taſted the water that was made wine, findeth by his taſte that it is wine 3. Ignorance of Chriſts hand in a work, makes men to aſcribe it to others, and ſo take Chriſts glory from him; for, the Ruler called the Bridegroom, and aſcribed it to him. 4. In the compariſon which the Governour of the feaſt maketh betwixt other mens way, and the Bridegrooms, which was indeed Chriſts work, we have a fit reſemblance betwixt the faſhion of the world and Satan, and Chriſts way; They ſet out their beſt commodities firſt, but worſe come after, but Chriſt in his dealing, may begin more harſhly, but he is ſtill the longer the better.
Verſe 11. This beginning of miracles did Jeſus in Cana of Galilee, and manifeſted forth his glory, and his diſciples beleeved on him.
This Hiſtory is cloſed with Johns obſervation upon the miracle, that for order, it was the firſt, that the place was Cana of Galilee, that the fruit of it was, the ſetting forth of the glory of his Godhead, and confirming his diſciples in their faith in him. Whence learn, 1. Chriſt did begin to work miracles, not in his infancie, nor in the time of his private life, but when he entred to his Miniſtry, and to publiſh his doctrine which his miracles were to confirme; for, John ſaith not only, this was the firſt miracle he did in Cana, though that was true, but. This beginning of miracles did Jeſus, as being ſimply the firſt. 2. Chriſt doth not chooſe perſons or places for manifeſting himſelf in or to them, as men or carnal reaſon would judge, nor will he ſtand to manifeſt his glory in an obſcure place, and by ſo doing, make it famous; therefore it is again marked, that he did this in Cana of Galilee, now made famous, of an obſcure village, by his working. 3. Chriſts glory is his ſupreme end in all his working, to which all other ends and effects muſt be ſubordinate; for, he did this, and manifeſted forth his glory. 4. The end of Chriſts miracles was to ſet forth his own proper glory of his Godhead, as principal Agent of them, though his Manhood ſometime concurred as a Miniſter in the work: for he manifeſted forth his glory, as doing this by his own power; whereas Prophets and Apoſtles were but inſtruments in what was done by them. 5. It is a part of Gods glory, that he only can work a true miracle, and neither Satan not any inſtrument by their own power; for, in this miracle he manifeſted his glory proper to him as God. 6. One work and miracle of Chriſt doth ſet forth his glory much, being well conſidered: for, by this one, he manifeſted forth his glory; for, in it ſhined the glory of his Omnipotencie, and of his Liberality; by it he declared that he is a Supplier of wants whetever he cometh; that he can bring excellent things out of that which is naughtie; that he can make things more comfortable then they are in their own nature; that it is he who turnes water into wine, and ſorrow into joy; that he made that change betwixt water and wine in a moment, which nature doth but in a year, by making water to fructifie the vi…e. 7 Such as have believed in Chriſt, will be needing daily confirmation of faith, and will get it: And ſuch as have got good by his Word, and believed it, ſhall alſo finde confirmation from his working; for, his diſciples, who were already called, chap. 1. get new confirmation, and believed on him. 8. A right ſight of Chriſt in his glory and properties, is a notable help to faith and calleth for it at our hands, whereas narrow thoughts of him feeds unbelief; for, he manifeſted forth his glory, and his diſciples believed. 9. Beſide the common uſe of Chriſts works and benefits, which the world gets; it is the priviledge of diſciples to get ſpiritual advantage thereby alſo, for when the banqueters got wine by this miracle, the diſciples got more faith alſo.
Verſe 12. After this he went down into Capernaum, he and his mother, and his brethren, and his diſciples, and they continued there not many dayes.
Here, in the ſecond part of the chapter, we have Chriſts departure from Cana to Capernaum, with his company in going thither, and his ſhort abode there, occaſioned, as appeareth from v. 13. by the near approach of the Paſſeover. It is not needful to enquire what his errand was there, and upon what occaſion his mother and brethren went with him; whether becauſe Joſeph was now dead, and ſo he took care of his mother, or becauſe they would convey him on his way, or becauſe his brethren were to go up to Jeruſalem with him; only this voyage was before that, Matth. 4.13. when he came to dwell in Capernaum, for then John was caſt in priſon, Matth. 4 12. but now he was not, as appeareth from John 3.24. Doct. 1. Chriſt was content to ſubmit himſelf to the wanting of a certain abode and ſetled dwelling in the world, that he might ſanctifie our pilgrimage, and toſſed condition to us; and to invite his followers willingly to be removed or toſſed from place to place, as he hath ſervice for them; ſo much are we taught by this his removal. 2. Chriſt hath errands in eminent places, as well as obſcure, and will not deſpiſe eminent perſons or places for their eminencie, more then the baſe for their baſeneſſe; and he can make the work of his Kingdome in a land advance from obſcure beginnings and places, to be more eminent and conſpicuous; So much may we gather from Chriſts going out of obſcure Cana to Capernaum a chief City in Galilee. 3. As it is wiſdome in Chriſts own to go ſtill in his company, ſo others alſo may be with him ſo long as his way and theirs lieth together, …or when he is working gloriouſly, and his Goſpel hath credit; for, after this miracle, we finde not only his mother and diſciples, but his brethren or kinsfolk with him, who yet believed not in him, John 7.5. 4. Chriſt may ſtay longer or ſhorter while, and do little or much in a place as he pleaſeth; And particularly, he ſtayeth or removeth according as may contribute to advance the great work of his glory, and of ſinners ſalvation; for, he continued there not many dayes, as having more to do at this time in Jeruſalem.
Verſe 13. And the Jewes Paſſeover was at hand, and Jeſus went up to Hieruſalem.
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 Fathers houſe, an houſe of merchandiſe.
Followeth, Chriſts going up to Jeruſalem at the Paſſeover, and (which is the firſt branch of this part of the chap.) his purging of the Temple, wherein he fulfilled that prophecie, Mal. 3.1, 2, 3. in the beginning of the ſolemn execution of his office; and declared his glory as much as in the former or any miracle, having not a lifeleſſe creature in its obediential ſubjection to work upon, but Satan acting in malicious men to oppoſe him; The pretext of this abuſe, which he reformes, was taken partly from the Law, Deut. 14.23, 24, 25, 26. requiting, that thoſe who dwelt far off, ſhould bring money and buy their ſacrifices at Jeruſalem; partly, from the condition and other ordinances of the Jewes; as of old the males, from twenty years old and upward, did pay half a ſhekel to the Lord, according to the Law, Exod. 30.12, 13, 14, 15. So we finde that practice continued, 2 King. 12.4. 2 Chron 24 9. beſide other voluntary oblations of all ſorts of perſons, which are frequently mentioned in the Old Teſtament, all which did occaſion the neceſſity of changing greater coine into leſſer, as the word in the Original ſignifieth. Others of them living in divers countreys, needed to have their ſtrange coin changed into cur…ant mony to buy ſacrifices. Now the covetouſneſſe of the Rulers brought theſe things into the outer Court of the Temple, under a pretext of having them near at hand to the people, and that the cattel that were there, had been already overſeen by the Prieſts to be perfect: if not alſo, that they were more acceptable which were bought there. Theſe corruptions Chriſt reformeth, partly, by terrour and force; driving the men and their cattel out with a ſcourge made (belike) of the cords wherewith they led and tied the cattel, and overthrowing the Tables with the money; and partly, by his word, commanding ſome to take away their commodities, and forbidding all to prophane the Temple with their merchandiſe. What is here ſaid concerning the Temple, is not to be applied to places ſet apart for publick worſhip under the Goſpel; (for, however it be a fault to apply ſuch places to common and prophane uſes, eſpecially to the impeding of publick worſhip, except in the caſe of neceſſity, yet they are not typically holy as the Temple was) but to the Church of Chriſt. Doct. 1 The obſervation of Eaſter and ſuch like dayes is a Jewiſh rite, proper to them, and not belonging to the Chriſtian Church; for, John, who wrote laſt, knew it for no other then the Jewes Paſſeover, or, a feaſt of theirs. 2. Chriſt our Lord went up to Jeruſalem at the Paſſeover, in obedience to the Ceremonial Law, yet in force, Exod. 34 23. and that he might take occaſion in the concourſe from all places in this publike time, to publiſh his office and doctrine. By the firſt, to teach us condeſcendence and reverence to all the Ordinances of God, and by the ſecond, that we ſhould neglect no occaſion of promoving the honour of God in our ſtations. 3. Great abuſes may creep into the viſible Church, and corruption may get far in; for, ſo was it here, He found in the Temple thoſe that ſold oxen and ſheep, &c. This one was the fruit of many more. 4. The covetouſneſs of Church-men is the great breeder and entertainer of abuſes and corruptions in the Houſe of God, whatever be the pretences they are cloaked with; for, this was the riſe of the abuſes here. 5. There is no hope of reforming abuſes in the Church, till Chriſt come and take order with them; and when ſuch as ſhould ſee to it, will not, Chriſt will finde a way for it, though he will not approve of mens following any unlawful courſe, or to which they have not a calling to promove this; for, here Chriſt cometh to purge, and when the Civil Magiſtrate was Heathen, and cared not for Religion, and the ordinary Church rulers had an hand in the tranſgreſſion; yet Chriſt doth it by his abſolute Authority, as Lord of the houſe. 6. When other means faile, Chriſt can uſe violent remedies, and by plagues put ſinners from their courſes; Yea, when he cometh to reforme, he may ſee it juſt to ſmite the very creatures for ſinners cauſe. So are we here taught, in that by force, be drave them all out of the Temple, and the ſheep, and the oxen 7. Our Lords face is very terrible when he is angry, even in his abaſement; and a weak mean of Reformation in his hand, and aſſiſted with his power and terrour, will ſerve the turn; for, when he had made a ſcourge of ſmall cords (more fit in appearance for affrighting children, then for this work) he drave them all out, and none durſt reſiſt him. 8. It is the duty of all ſuch as are employed in a work of Reformation, to teſtifie their zeal and integrity, by not minding or ſeeking their own things under pretext thereof; ſo much doth Chriſt: practice teach, who poured out the changers money, and overthrew the Tables, but put none of it up. 9. There ought to be no tryfling nor compoſition in the matter of corruptions in the Houſe of God no leſſe muſt ſatisfie then putting them out at doors, as here Chriſt doth. 10. Corruptions, even after they have been caſt out by Chriſts own hand, may yet creep in again into the Houſe of God; in which caſe Chriſt will deal more ſeverely; for, Chriſt, having purged the Temple in this firſt year of his Miniſtry, hath it again to purge of the ſame evils, Matth. 21.12, 13. in the laſt yeare, where, in ſtead of an houſe of Merchandize, he chargeth them with making it a den of thieves. 11. Reformation will not be through, when only force and violent remedies are applied to purge, unleſſe inſtruction be joyned with it, to take out the roots of corruptions out of mens mindes, and to make them willing to concurre and reforme themſelves; for, Chriſt joyneth his Word here, bidding ſome take theſe things hence, and warning all not to abuſe his houſe. 12. As Chriſt is Lord and heire of his Fathers houſe, the Church, Heb. 3.6. and therefore careth for it; ſo all who have relation to God as their Father, their heart will riſe in his quarrel, when his honour, houſe or ſervice are wronged, nor can they endure the preſence of what deſireth his houſe; Make not, ſaith he, my Fathers houſe an houſe of merchandize. 13. Albeit men would paſſe over faults done to Gods houſe, and beare with them, yet Chriſt will not, but in due time will ſee to the redreſſing of them; as here we ſee in this inſtance. 14. Things lawful, being done in a wrong time and place, become ſin, as it is alſo unlawful to ſpend what is dedicated to God, in common or prophane uſes; both which are reproved in this, Make not my fathers houſe, dedicated to him, an houſe of Merchandize, though Merchandize be lawful in its own time and place.
Verſe 17. And his diſciples remembred, that it was written, The zeal of thine houſe hath eaten me up.
Unto this is ſubjoyned the obſervation and uſe the diſciples got of it. The Spirit ſuggeſted to them that paſſage, Pſal. 69.9. at that time, or afterward, and let them ſee it was then accompliſhed in Chriſt, though it had its own verity in David the type Whence learn, 1. It is the propertie of diſciples to conſtruct well of Chriſts working, and get a right ſight thereof how rude and tumultuous ſoever it ſeem to others; for, ſo do the diſciples here. 2. Chriſts working will be well conſtructed, and tend to edification when his Word and working are compared together, as the diſciples are led to do. 3. Such as are faithful diſciples, and conſcientious hearers, have the promiſe of a ſanctified memory, by the Spirits bringing Scriptures to their remembrance as they need; for, thus it was, that his diſciples remembred that it was written, &c. Yet we ought in this to guard againſt neglect of ſearching Scripture, expecting ſomewhat to be ſuggeſted; againſt leaning to the ſuggeſting of it, as the reaſon why we faſten faith on it, rather then if we found it by ſearch agreeing with our need, which were to make it no divine Scripture to us, but when it is ſuggeſted; and againſt Satans deluſions who may ſuggeſt Scriptures, unto ſoules taken with this way, under falſe gloſſes. 4. Much is ſpoken of Chriſt in the Old Teſtament under types, and it ſhould be our care in reading it, to underſtand theſe types well, and ſee Chriſt the truth in them; for, ſo do the diſciples ſee a Prophecie of Chriſt held forth in the profeſſion and practice of David the type. 5. Zeale, providing it be according to knowledge, Rom. 10.2. is a commendable grace, when men are employed about right things, not negligently and for the faſhion, but affectionately. As herein Chriſt hath given us a patterne, who excelled in all graces, and particularly, that of zeale. 6. As Gods houſe, and the matter of his Kingdome and Ordinances, are the chief object of zeale, which ſhould be ballanced with meekneſſe in our own matters; ſo true zeal is the only right and acceptable principle of Reformation; and men will go no further in the ſtudy of Reformation, then there is zeal or indignation againſt what diſhonoureth God, and love to that which honoureth him; for, upon this principle did Chriſt reforme; and he was affected with the zeal of Gods houſe. 7. Albeit true zeal do truſt God with caring for his own affaires, and ſo is neither diffident nor haſtie, yet the nature of it is to be a ſpending grace, and it will affect the perſon with pain, till what is amiſſe in Gods houſe be rectified; And it will encline a man, having Gods call, to ſtoop to meaneſt employments, and to feare no hazards in carrying on Gods work; for, The zeal of thine houſe hath eaten me up, and Chriſt evidenced how much his zeal affected both body and minde, by abaſing himſelf to this mean emploiment of ſcourging out beaſts and men, and by expoſing himſelfe to their fury, if he had not been armed with divine terrour. 8. Albeit that zealous inſtruments were removed, and love and zeal among men ſhould decay, and they neglect and become careleſſe of the matters of God; yet Chriſt never wanteth zeal to reſent and redreſſe the wrongs done to Gods houſe; for of him it is ſtill true, The zeal of thine houſe hath eaten me up.
Verſe 18. Then anſwered the Jewes, and ſaid unto him, What ſigne ſheweſt thou unto us, ſeeing that thou doeſt theſe things?
19. Jeſus anſwered, and ſaid unto them, Deſtroy this Temple, and in three dayes I will raiſe it up.
Followeth in the ſecond branch of this part of the chapters Chriſts conference with the contentious Jewes, even theſe (it ſeems) who were driven out, who being put to the door, and he drawing back his terrour, they (in theſe verſes) begin to queſtion his authority to do as he had done. For, ſeeing theſe that were in power did tolerate theſe things they reckon that it was boldneſſe in him to undertake it, unleſſe he had an extraordinary calling, or were the Meſſiah, and if ſo he were, they deſire a proof of his Commiſſion by ſome ſigne. Chriſt in anſwering, remits them (but in dark termes) to his death, which he foreſaw and would permit them to put him to, and to his Reſurrection, to prove that he was the true Meſſiah, and Saviour of ſinners. Doct. 1. A work of Reformation of Gods houſe, will never want oppoſition from corrupt men, even when Chriſt and his terrour is eminently ſeen in it; for, Chriſt met with oppoſition thus far, that we ſhould not ſtumble when we meet with more. 2, Obſtinate wicked men, and eſpecially polluters of the Houſe of God, will hardly be reformed, however they be convinced; for, theſe Jewes anſwer again, or except againſt what he did, now when terrour had driven them out, and they had nothing to ſay. 3. Whatever pretences men may have, wherewith they think to palliate their corruptions in Gods ſervice, and make them plauſible, yet when Chriſt cometh, he will make their greateſt Patrons ſpeechleſs in that cauſe; for, they are put to the door with ſilence, and when they would carp moſt, they dare ſay nothing in defence of the corruptions themſelves, only they queſtion his authority to purge them out 4. When mens hearts are once hardened in ill courſes; even a ſhake with the terrour of God will not gaine them, but ſo ſoon as the fit is over, they will not fear impudently to ſpeak againſt Chriſt; for, ſo do they when he draweth back his terrour. 5. When enemies of Reformation cannot juſtifie their own faults, they will rather quarrel the calling of Reformers, then yield to the convincing truth held out by them; for, their queſtion importeth their queſtioning of his calling to do this, ſince he had given no ſigne for it. 6. Enemies of Reformation and unbelievers are not content with warrants from the Word, nor with ſuch confirmations as God preſcribeth, unleſſe they get ſignes of their own carving; for, it was not their fault ſimply to ſ…ek a ſigne, ſeeing Chriſt was to confirme his authority and doctrine by ſignes, but that (beſide that they had no intention to believe however) they were nothing at all wrought upon by the Word; fore …ing this, no… are they content and convinced by he ſigne Chriſt had given now wrought upon themſelves, in that one man had chaſed them all, being overcome wi…h the conſcience of the filthineſſe of their fact, and the ſenſe of his Majeſty. 7. No man ought to undertake a work of Reformation, but he who hath a calling thereto, and can inſtruct it by evidences ſutable to the nature of the calling he claimeth to; for, this Queſtion doth import, that if Chriſt could not prove his …uthority, he had done unwarrantably, though the action were good in it ſelf. 8. Chtiſt did foreknow all his own ſufferings, and would not hinder, but willingly permitted them to come on, and underwent them; for, Deſtroy this Temple, is not a command of Chriſt; but a Prediction foretelling their malice, and a permiſſion to them to do their uttermoſt. 9. The malice of ſuperſtitious and greedy enemies of Truth and Reformation, will be ſatisfied with no leſſe then the lives of Reformers; and as God permitted Chriſt to be killed, ſo he may permit the lives of notable Reformers to be taken by enemies, that ſo they may be made conforme to their head, and that their ſufferings may be a ſeale and teſtimony to their doctrine; for, Deſtroy this Temple, doth import, that he knew no ſignes would ſatisfie them, but to have him killed, hereby alſo teaching all his followers, what to expect in doing the like work. 10. Chriſt foreknew that he would not ſuccumbe in his ſufferings, but would overcome death, and all the malice of his enemies, by giving them their will, and then riſing again the third day by his own power, as it accordingly came to paſſe: for, ſaith he, Deſtroy this Temple, and in three dayes I will raiſe it up. 11. Chriſts Death and Reſurrection from the deal, is an infallible ſigne that he is the Meſſiah and true Redeemer of ſinners, having authority to order abuſes in his own houſe; for, herein he did the works of the Redeemer of ſinners; and triumphed over death, and proved himſelf to be God, Rom. 1.4. therefore doth he remit them to this ſigne, to prove his authority.
Verſe 20. Then ſaid the Jewes, Fourty and ſix years was this Temple in building, and wilt thou reare it up in three dayes?
21. But he ſpake of the Temple of his body.
Theſe Jewes miſtaking Chriſts ſpeech, do again carp, ſuppoſing he had meant of the material Temple. But John cleareth Chriſts meaning, whereas they (as would appear) were leſt to their miſtakes. Whence learn, It is Gods judgement on haters of truth, that Chriſt ſpeaketh in parables to them; and that they are given up to miſtake and carp at him, and are left in their miſtakes, for, ſo fared it with theſe Jewes, to whom Chriſt ſpake of his body under the name of the Temple. 2, As it is no new thing to ſee men wreſt Chriſts ſpeeches, ſo a maine cauſe of mens miſtakes in Religion, is, when they underſtand figurative ſpeeches, as if they were proper; for, the Jews erre, in taking what Chriſt ſpake of his body under the name of the Temple, the type thereof, as if it had been ſpoken of the type it ſelfe. 3. A work of Reformation is a work of great difficulty, and may encounter with much oppoſition and many delays, before it be perfected; for, ſo much doth the Jewes exception againſt Chriſts words, taken in their own ſenſe, import, Fourtie and ſix years was the Temple in building, reckoning all the time betwixt Cyrus edict, of their laying the foundation, and the ſixth yeare of Darius, wherein it was finiſhed, after many delayes, Ezr. 6.15. Or, however their ſupputation hold, yet it was certainly long in building. 4. Men do miſtake Chriſt, (take his words as they will,) when they meaſure his power by their carnal reaſon: for, take them even in their own ſenſe, it was not impoſſible for him to reare up the Temple in three dayes, ſince he was God, and did undertake a greater work, even to raiſe up his own body from the dead. 5. Scripture doth expound it ſelf, and what is dark in one place, is cleared in another; for, John doth here clear Chriſts meaning, He ſpake of the Temple of his body. 6. Chriſts body is the truth of that type of the Temple; for, as God did declare the Temple to be his dwelling place, ſo in him dwelleth the fulneſſe of the Godhead bodily: As the Temple was the tryſting place, wheſe ſinners found God in the Mercy-ſeat, and where he gave out his Oracles; ſo in Chriſt incarnate God is to be found reconciled with ſinners, and he is to be heard, revealing the Father and his minde; And, as the Temple was a magnificent ſtately Palace, yet more glorious within then in outward ſhew; ſo alſo was Chriſts body and humane nature, framed by the finger of the Holy Ghoſt, without original corruption, and filled with excellent endowments, and the inhabitation of the Godhead; therefore is his body ſpoken of under the name of the type, and called, The Temple of his body.
Verſe 22. When therefore he was riſen from the dead, his diſciples remembred that he had ſaid this unto them: and they beleeved the Scripture, and the word which Jeſus had ſaid.
John recordeth the uſe the diſciples got of this conference, not preſently, but after the Reſurrection of Chriſt: Namely, that then this paſſage is brought to their remembrance, and they were coofirmed in the faith of this and other Scriptures, which ſpake of his Reſurrection. Whence learn, 1. Even true diſciples may be ſuch babes in knowledge, that for a long time they will little underſtand what Chriſt ſaith: for, it was long before the diſciples took up the meaning of this paſſage. 2. It is a mark of true diſciples, that however they be ignorant, yet they will not carp at what they underſtand not, as enemies do, but will in ſilence reverence all that Chriſt ſaith; for, when the Jewes quarrelled, v 20. we finde them ſilent. 3. Diſciples may heare that at one time, the underſtanding and benefit whereof may be reſerved to begotten by them at another time, and that (it may be) long thereaf…er; for, When therefore he was riſen from the dead, his diſciples remembred that he had ſaid this unto them, &c. 4. The doctrine of the Croſſe, and of victory and deliverance from the ſame, even when it ſeemeth to prevaile moſt over the ſufferer, is a doctrine which diſciples are ſloweſt to learne and believe of any, becauſe of their carnal conceptions of Chriſt and his Kingdome, and of their diſcouragement when theſe are diſappointed: for, it was when he was riſen from the dead, that the diſciples remembred, and underſtood, and believed this doctrine as they ought; See, Luke 24, 45, 46. And thus alſo is the lot of his members oft-times judged of. 5. As Chriſt will accompliſh in due time what he hath ſpoken; ſo the event of matters being compared with the Scripture, will clear many miſtakes, and be a notable confirmation to faith, and an expoſition of many Scriptures: for, When he was riſen, they then remembred and believed this and other Scriptures. 6. The doctrine of Chriſt was agreeable to the Scriptures, and both alike ſure; it being all one to have his minde in Scripture, and to have himſelf ſpeaking immediately, ſeeing he is the Authour of bo…h; for, They believed the Scripture, and the word which Jeſus had ſaid, as being both alike ſure, and to one purpoſe.
Verſe 23. Now when he was in Hieruſalem at the Paſſeover 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 teſtifie of man, for he knew what was in man.
Laſtly, in this part of the chapter, John recordeth ſome further of Chriſts proceedings at this feaſt; that he wrought ſuch miracles, as drew divers to profeſſe faith in him, whoſe profeſſion he would not truſt, as knowing well what they were, as he doth all men, even what is moſt inward and ſecret in them, and that of himſelfe, without any information from others. Whence learn, 1. Albeit Chriſt will not ſatisfie the curioſity or tempting humours of men; yet he will not denie to work whatſoever may be needful for the confirmation of the faith of his own: for, though he would grant no preſent ſigne to the contentious Jewes, v. 18. yet he did miracles in Jeruſalem at the Paſſeover, in the feaſt day, though it be not recorded in particular what they were; hereby alſo giving us to underſtand, that when Chriſt cometh to work a work of Reformation, (as here) he may ſometime ſecond it, (not with miracles now, but) with notable and wonderful works of Providence, to gain credit to his work, and faithful inſtruments about it, and, it may be, to quaſh the fury of malicious oppoſites. 2. It is not unuſual for ſome natural men to be ſo far affected with Chriſt and his working, as to be convinced in their judgement of ſome excellency in him, and be drawn to profeſſe ſome ſort of embracing of him; and yet they remain ſtill in nature, and unconverted; for, many believed in his Name, or profeſſed to do ſo, who yet were unſound, as the ſequel cleareth. 3. It is a clear evidence of unſoundneſſe, when Chriſts works are the chief thing, drawing men to profeſſe faith, and not his Word, revealing his nature and properties: for, ſuch was their faith, They believed, becauſe they ſaw the miracles which he did. Such converts are not affected with their own miſery and Chriſts mercy, and ſo have not a right principle; and Chriſts works will not be alwayes alike glorious, and ſo their affection bottomed on that, will ebbe and flow, and at laſt evaniſh. 4. As Chriſt no ſooner begins to reforme, but Satan in enemies will be raiſing ſtormes, and laying ſnares for him, in which unſound converts will not prove truſty, nor back him, but be ready to turne enemies; ſo it is wiſdome in trying times to be wary whom we truſt, even of Profeſſors: for, Jeſus did not commit himſelf unto them, that is, ſeeing hazard appearing, he would not familiarly converſe with them, as men to be confided in: for, he kept but one Judas of ſuch, and he betrayed him. 5. Albeit we cannot infallibly diſcern of Profeſſors, before they diſcover themſelves, yet Chriſt knoweth hypocrites before they diſcover themſelves to men; for, he knew all men, and them among the reſt, ſo as not to truſt them. 6 Chriſts diſcovering of one or more hypocrites, is a document to all to take heed to themſelves, as being ſeen and known of him: therefore is his knowing them expreſſed in a general, He knew all men, 7. Chriſts knowledge of men is not conjectural, or by report, but certain, as being by and from himſelf as God: for, he needed not that any ſhould teſtifie of man. 8. Chriſt doth infallibly know what is in-moſt, or moſt ſecret and hidden in man, the thought whereof ſhould excite all to ſelf examination, and be an encouragement to the ſincere; ſo much is imported in this reaſon, For he knew what was in man.