John 2:6

Joh_2:6-9

Six water-pots of stone.

The significance of the water-pots

I. THE USE OF OLD MATERIAL FOR NEW PURPOSE. In the natural word vegetable life grows out of the mould of vegetable decay. The tabernacle was constructed of Egyptian materials and many of the laws and customs had an Egyptian form. Prophecy took shape from political circumstances. When Christianity became the dominant religion, it absorbed all that was excellent in previous religions. In Rome every church is built out of heathen ruins. In short, it is an universal principle in religion to make a heavenly use of ordinary things, just as Christ used the water-pots of the law for the first blessing of Christianity.

II. THE CLOSE CONNECTION BETWEEN ALL PARTS OF REVELATION as one harmonious scheme of grace. The old and new covenants are not antagonistic but complimentary. Jesus was foretold by Jewish prophecy, born under the law, lived a Jew, choose Jews for His disciples, and conformed to Jewish customs. And when the two roads diverged through Jewish unbelief it was Christianity that maintained the true tradition as is shown in the Epistle to the Hebrews.

III. THE INSUFFICIENCY OF THE OUTWARD AND THE SUFFICIENCY OF THE INWARD. These people were keeping the natural ordinance of God in all its purity and also doing what the law required for their purification. The water-pots represented the best side of Jewish faith and life; but their emptiness declared their insufficiency and their number and size, their unsatisfyingness. However frequent and copious their ablutions, they could not remove sin. The law could make nothing perfect. It did not touch the heart. The wine of grace imparts an inward life and thoroughly cleanses moral impurity.

IV. THE NEEDS AND PROVISION OF ATONEMENT. The wine with which the water-pots were filled spoke eloquently in its origin--being the sacrifice of the vine, the life-blood of the grape, crushed out of it when trodden under foot of man in the winepress--of that atoning blood of Him who is the True Vine poured forth on the cross, which cleanses from all sin. (H. Macmillan, LL. D.)

The water-pots

We are struck with several peculiarities of these water-pots. They were not made by the potter out of clay, but were hewn by the carver out of the compact limestone of which the rocks in the neighbourhood were formed. They were constructed of stone, as the ecclesiastical canon enjoins fonts to be, since that material is less liable to impurity. In all likelihood, therefore, they were not closed-up jars with a narrow orifice, as they are usually represented in paintings, like the wine amphoras of clay which we see among the ruins of ancient cities, such as Pompeii and Rome; but large massive stone basins or tazzas, with wide mouths, like those which the Greeks and Romans constructed of marble, alabaster, or porphyry for their numerous lustration, of which we see splendid specimens in our great art museums, and especially in the Vatican sculpture gallery. This shape would approximate more closely to that of the sacred laver in the Temple, which they would doubtless take as a model for these domestic utensils, intended to form a link of connection between the ceremonies of public and private worship. Owing to their large size and great weight they were not movable, but were fixed in one spot, in the hall or vestibule, or near the entrance of the house, in a position analogous to that of the laver in the Temple, which was also a fixture. Another thing that strikes us is the enormous capacity of these water-pots, which were capable of containing from sixteen to twenty-four gallons each. The frequent ablutions of the Mosaic and of the subsequent traditional law required a large supply of water. Vessels so massive as these must have lasted for many generations; and there is a probability that some trace of them, or of others like them, of the same date, may have survived down to a comparatively late period. They were placed in the vestibule of the house and each guest as he arrived removed his travel stains with their contents; and large as was the quantity of water which they held, the company was so numerous that the whole six were emptied. (H. Macmillan, LL. D.)

The water-pots in the way of Christ

An artist was painting a large picture of this marriage feast. A friend came to see his work and his first remark was, What lovely water-pots! The painter immediately blotted them out, saying, I want you to look at Christ, not at the water-pots. What a lesson for the teacher, I am determined to know nothing among you but Jesus Christ and Him crucified. What a lesson for the disciple, Consider Jesus the Apostle and High Priest of our profession. What a lesson to the penitent sinner, Looking unto Jesus: not His beautiful Church, nor His learned ministers, but Him. Fill the water-pots with water.

About the miracle generally, note

1. The wine was harmless, or Christ would not have made it.

2. The great quantity is accounted for by the great number of guests. At Eastern weddings often an open house is kept, and they last several days. The miracle was simple and unostentatious, as near the course of nature as the supernatural can go. Learn from this to do good works quietly and naturally.

I. THE PRINCIPLES INVOLVED IN OUR LORDS MODE OF PROCEDURE.

1. As a rule, when Christ is about to bestow a blessing He gives a command. The blind man was sent to Siloam; the palsied man had to stretch forth his hand; Jairus daughter was commanded to arise; and Lazarus to come forth. The same principle holds good in grace. The sinner must repent and believe, to be saved: Zion must awake and arise before she can be blessed and multiplied.

2. Christs commands are not to be questioned, but to be obeyed. Had the servants been like modern captious critics they would have objected: that what was wanted was not water but wine. And sometimes Christs command does not seem pertinent to the point in hand. The connection between faith and salvation not always apparent. Sometimes the command may seem trivial and some other duty preferred. But the connection and importance must be left with the Commander.

3. Whenever we get a command it is always wisdom to carry it out zealously up to the brim. Do not be afraid of an overplus.

4. Our earnest obedience is not contrary but necessary to our dependence on Christ. Faith without works is dead, being alone. To leave all to Christ is not faith but laziness.

5. One action alone is not sufficient. The water was only water although the water-pots were full. Even so after sinners and saints have done all they could, nothing is done till Christ speaks the word of power.

6. Although human action in itself falls short of the desired end, yet it has its place, and God has made it necessary by His appointment.

(1) It was not necessary in itself that the water-pots should be filled, but it was necessary that all should be open and above board. It was just the same with Elijah, who filled the trenches with water to show that there was no concealed fire.

(2) It was instructive to the servants. The master did not know, but the servants did. So earnest believers who do the work now are those who know about it.

II. THE APPLICATION OF THESE PRINCIPLES. Let us see how to carry out the command.

1. Use in the service of Christ such abilities as you have. Jesus chose what was ready to hand. The pots and the water. So Christ employs men, not angels. If those He chooses have no golden chalices let them fill their earthen vessels. The servants improved what they had: for the water-pots were empty and they filled them. Let the preacher improve his gift of learning, fill his intellect to the brim, and expect Christ to turn the water into wine.

2. Use such means of blessing as God appoints: Scripture study; attendance at the means of grace, etc.

3. Use the means heartily. What is worth doing at all is worth doing well.

4. Remember when you have done all you can there is a great deficiency left behind. After the most strenuous industry water is still water.

5. Trust in Christ to do the miracle. (C. H. Spurgeon.)

Filling the water-pots

I. THE SERVANTS.

1. Their faith was kindled by Marys. It was apparently a foolish and capricious thing they were asked to do. Why should they be taken away from a useful work to one of supererogation? The guests had washed, and no more water was required. The first miracle thus brought out the necessity of faith for the work of Christ.

2. Their effort was needed also; just as much in its way as the power of Jesus: viz., to fill the water-pots, and to draw, and to bear. The first miracle, therefore, was wrought in accordance with Gods law of labour, in which man cooperates with Himself.

II. THE COMMAND OF JESUS. Notice

1. The emptiness of the vessels, significant of

(1) The emptiness of Jewish rites which had no efficacy in themselves.

(2) The induced insufficiency occasioned by Pharisaism which emptied the institutions of the Law of all their meaning by their abuse of them. As a man by pouring water into a full cup displaces some of the water already there, so by their works of supererogation they made the Law of none effect.

(3) The emptiness of the institutions of Judaism of the significance they once possessed. They had served their purpose. The fulness of time had come.

2. The word of Jesus indicates

(1) That He came not to destroy the Law but to fulfil it.

(2) As He Himself did so He commands others to do: fill the water-pots, invest the latter with its significance, put the element of truth into the empty form, teaching and doing what it requires. (H. Macmillan, LL. D.)

Human effort She necessary condition of Divine help

I. THE EXTREMITY INTO WHICH THE GUESTS WERE LIKELY TO BE BROUGHT. l. Under this extremity the servants did not give way to foolish speculationor gloomy forebodings. They made Jesus acquainted with it.

2. Having obtained instruction from Christ they rendered a prompt and absolute obedience. They offered no suggestion. Had the thought occurred to them they would have dismissed it. Christ is ever ready to guide the perplexed, but demands their obedience. Had the servants partially or wholly disobeyed there would have been no relief.

II. THE HELP WHICH WAS AFFORDED IN THEIR EXTREMITY. The aid rendered was

1. Appropriate. Wine was needed and wine was made.

2. Opportune. Christ did not wait until the wine had failed and the host humbled.

3. Abundant.

4. Secured the commendation of those who were unconscious of it. (J. S.Exell, M. A.)

Why the water-pots were filled

I. TO REMOVE ALL APPEARANCE OF DECEPTION. It was not a small quantity own at the bottom where it might have been mixed with the dregs of wine by sleight of hand. The quantity was so great that there was no possibility of collusion. The water was seen in the mouth of the vessels.

II. TO AFFORD A WEDDING PRESENT TO THE YOUNG COUPLE. Jesus was no mean, niggardly giver. He did things in a royal way, and symbolised here both the qualitative and quantitative excellence of the gospel, the plenteousness as well as the power of His redemption. (H. Macmillan, LL. D.)

Surplus wine

The quantity of water changed into wine was very great--about 135 gallons--and the true reason of the large surplus beyondpresent need was that there might be in this residue--as in the twelve baskets remaining over and above the barley loaves after the miraculous feeding--a visible and abiding proof and record of this mighty work; and that whenever the wedded pair brought forth any of this wine from time to time, to welcome and regale any of their friends, they themselves might be reminded and speak to others of His divine love and power which produced it; so that the effects of the miracle might extend far beyond the time and place and circumstances of its first operation; and that the water made wine might diffuse the knowledge of the Gospel and become a fountain of living water for the salvation of souls. The bread of the loaves could not be kept long; and, therefore, in that case the surplus produced was less. But the good wine of Cana might be preserved for many years. (Bp. Wordsworth.)

The secret nature of our Lords work

Jesus did not even speak. There was no pomp of circumstance. The attention of the guests was not arrested. The wine took its place among the ordinary refreshment of the table.

I. CHRISTS UNIFORM WORK WAS SO QUIET AS NEVER TO STARTLE THE SPECTATORS. It was so with His Incarnation; His early life; His ministry, in which He did not cry or lift up His voice; His wonderful works, which were done in humble villages for the benefit of poor persons.

II. THE KINGDOM OF CHRIST CAME AND COMETH WITHOUT OBSERVATION, as an artic summer steals into the very bosom of winter, and ere the ice and snow have passed away, bright verdure creeps over the earth, and hosts of brilliant flowers laugh in the sunshine as if by magic. The very essence of Gods kingdom is secrecy. It is the kingdom of Him whose glory is to conceal a matter. The dawning of the day and of the year cometh without Observation.

III. THE METHOD OF THIS MIRACLE AFFORDS US MUCH COMFORT AMIDST THE ANXIETIES CAUSED BY THE DISCOVERIES AND SPECULATIONS OF SCIENCE. What though science is showing us that God is working in nature by uniformitarian methods, and not by cataclysms! What though it should reduce the field of the miraculous, and bring much of what we tought were the wonders of Gods supernatural dispensations within the cycle of natural law! Such a conclusion, satisfactorily established, ought not to shake faith, because such a method would be in entire harmony with what Jesus has revealed of the kingdom of God in nature and in grace. (H. Macmillan, LL. D.)

The naturalness of the miracle

There are many speculative difficulties about miracles. We are used to reasoning up from them to Christ; may we not reason from Him down to them? Given a Being like Christ, and the miracles are but the fitting framework of that Divine picture. The sick healed, the bread multiplied, the water turned into wine, the winds hushed, the dead raised, all these cease to be unnatural--His name is wonderful. Therefore the supernatural is His natural element; supernatural works are natural to Him. For the believer the Person of Christ witnesses to His miracles. For the unbeliever, the miracles witnessed to His Person. (Bp. Alexander.)

The governor of the feast.--In primitive times the person at whose charge an entertainment was given, was chief manager of it. He distributed to every guest his portion. Those to whom particular respect was due were helped to the best parts, and to a larger share, as in the case of the mess of Benjamin. In after times this custom was laid aside as illiberal and invidious, and the guests were allowed to help themselves. But at these entertainments of a later age a master or governor was usually elected by the guests, whose business it was to determine the laws of good-fellowship, and to see that every man was duly supplied. The guests were obliged to be in all things conformable to the commands of this important functionary. He was called an architriclinos, meaning literally one who presided over an entertainment, where there were three sets of cushions arranged for the guests to recline upon at table. He was not a servant who had charge of dishes and provisions, and appointed to serve the guests, but a friend of the bridegroom, and was appointed by him as the chairman of the banquet, to insure that all things should be done properly and in order. This is clearly proved by the authority which he is seen to possess, the freedom of his conduct at the feast, and the terms of equality and intimacy upon which he stood to the bridegroom. The name of his office was given to the Christian convent, erected in Cana by the Empress Helena, which was known far on in the Middle Ages as the Holy Architriclinos. (H. Macmillan, LL. D.)

They bear it

At what precise point the wonderful transubstantiation took place

whether it was in the filling of the waterpots with water, or in the transferring of their contents into smaller vessels--we are not told. There is a veil over this as over all creative acts, and we cannot trace beginnings. Severn, the friend of Keats, painted in Rome a picture of the Marriage of Cana; but he did not complete it. He represents the servants in it pouring the water out of one vessel into another. The water issues from the vessel clear as crystal; but in the are formed by its descent it is refracted into a red colour. There can be no doubt that the painter caught the true idea of the transformation. What the servants drew out as water they received into their vessels as wine. (H. Macmillan, LL. D.)

The governor of the feast

A vessel was let down into the pitcher, and was then carried to the ruler of the feast, who would distribute the wine in it to the guests. Ruler rather than governor. The same English word should be used throughout the two verses. What exact office is denoted by the Greek word is uncertain, as it occurs nowhere else in the Bible, and is very rare in the classical authors. The chief English commentators (Alford, Wordsworth, Trench) are agreed that he was chosen by the guests from among their own number, but this opinion has not commanded the general assent of scholars; and there seems more reason to think that the person intended is what we should call the head-waiter, whose duty it was to taste the viands and wines, to arrange the tables and couches, and to be generally responsible for the feast. (H. W. Watkins, D. D.)

Tasted.--This word supplies a strong incidental argument against the Romish doctrine of transubstantiation. The occasion before us is the only known occasion on which our Lord changed one liquid into another. When He did so change it, the reality of the change was at once proved by the taste. Why is it, then, that in the pretended change of the sacramental wine in the Lords Supper into Christs blood the change cannot be detected by the senses? Why does the wine after consecration taste like wine, just as it did before? The pretended change of the bread and wine is contradicted by the senses of every communicant, and that which contradicts our senses we are nowhere required in Gods Word to believe. (Bp. Ryle.)

The servants knew.--The guests took no part in the preparation for these miracles, did not contribute their own shares of faith and labour, and consequently were not aware that the heavens had been opened, and the ladder of communication between heaven and earth set up in the midst of them. Their hands were idle, and therefore their eyes were veiled. Only the servants knew, and they knew because they had helped Christ to perform the miracle by drawing the water, by doing what they had to do. The revelation came to them through their work, and was the reward of it. The secret of the Lord was with them because they had done the will of God. And is not this true of all work which is a revelation? It is not in idle speculation, in mere theorizing and musing, in standing looking on with folded hands, that we understand the plans and purposes of God, but when we enter into the field and work along with Him. It is in doing the will of God that we know the doctrine that it is of God. Doing Gods will puts a spiritual telescope into our hand, whereby we can see the things that are unseen and eternal, which the mere eye of speculation could never see; or a spiritual microscope, which enables us to see wonderful things in Gods law, which the mere eye of curiosity could never discern. The teacher who instructs others becomes wiser himself by so doing. Engaging in the work of converting souls; we can sympathize with the Divine Son, who left the Fathers house and came to seek and save that which was lost. (H. Macmillan, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 2:6. There were six water-pots of stone — Which were placed there, some of them for the cleansing of cups and tables, &c., and others for such purifications as required the immersion of the whole body; after the manner of the purifying of the Jews — Who were accustomed to purify themselves by frequent washings, particularly before eating; containing two or three firkins apiece — A large quantity, but exactly how much, is not now easy to be ascertained. The original word, μετρητας, here used, is translated by Dr. Campbell baths, because the Hebrew measure, bath, is thus rendered in the Septuagint, 2Ch 4:5. He acknowledges, however, that this is not a decisive proof that it ought to be so rendered: but says, “I have not found any thing better in support of a different opinion. Some think, that as μετρητης was also the name of an Attic measure, the evangelist (most of whose readers were probably Greeks) must have referred to it, as best known in that country. There are other suppositions made, but hardly any thing more than conjecture has been advanced in favour of any of them. It ought not to be dissembled, that in most of the explanations which have been given of the passage, the quantity of liquor appears so great as to reflect an improbability on the interpretation.” The doctor observes, however, that the English translation is more liable to this objection than his version, the firkin containing nine gallons, whereas the bath is commonly rated at seven and a half, and, according to some, but four and a half; in which case the amount of the whole is but half of what the English translation makes it. The quantity thus reduced, he thinks, will not be thought so enormous, considering 1st, The length of time, commonly a week, spent in feasting on such occasions, and the great concourse of people which they were wont to assemble. To this may be added, that whatever the quantity of water contained in these water-pots might be, there is no proof that our Lord turned the whole of it into wine, or that he turned into wine any of it, any otherwise than as it was drawn out.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2:6 Carved from solid rock, the stone water jars were used for religious washing ceremonies (see Mark 7:1-4). Jesus was about to fill Jewish ceremony with new content.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 2:6. Ὑδρίαι) water-pots, rather more broad in shape, than high: for they were lying [κείμεναι]; and they were capacious, long, broad, and deep, out of which draughts might be drawn, Joh 2:8.—κατὰ) for [Engl. Vers., after the manner of].—τῶν Ἰουδαίων, of the Jews) who used to have frequent washings. The Evangelist did not write among the Jews, [as] Joh 2:13; Joh 5:1 [prove].—μετρητάς, metretæ [firkins, three-fourths of the Attic medium, about nine gallons Engl.]) 2Ch 4:5, Septuag. χωροῦσα (בתים) μετρητὰς [baths] πρισχιλίους. Hist. Bel, Joh 2:2, σεμιδάλεως ἀρτάβαι δώδεκα καὶ πρόβατα τεσσαράκοντα καὶ οἴνου μετρηταὶ ἓξ. With these seventy priests were filled, besides women and children. See the same passage, Joh 2:9. Nor is there any doubt but that the remains left over were large. On this analogy the 15 metretæ in Cana could have sufficed for the giving drink to more than 175 men, besides women and children, certainly not fewer; for giving food to whom, 30 artabæ (a Persian measure = 1 medimnus + 2 chœnices) or 1530 chœnices, and 100 sheep, would be needed. I say purposely, on this analogy; and also, presently after, I refer the words, for giving food to whom, to the words, more than 175, not to 175; and thereby the word more itself is much enlarged in its meaning. Comp. 1Es 8:22 (20). Matt. Hostus shows that 12 metretæ (at Frankfort on the Oder) are 7773/5 nossellæ; but that 18 metretæ are 11662/5 nossellæ: thus the mean between for 15 metret145 will be 972 nossellæ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_2:6. Ἐκεῖ] Whether in the feast chamber, or possibly in the vestibule, we are not told.

ὑδρίαι] water-pitchers for carrying water, Joh_4:28; often in the LXX.; Dem. 1155. 6; Arist. Vesp. 926; Lysistr. 327, 358; Lucian, Dem. enc. 29.

ἕξ] Not stated as explanatory of the Jewish custom, but as vividly describing the exact circumstances, yet not with any symbolic significance (six, Lange thinks, was the number of poverty and labour).

κείμεναι] positae, set down, placed there. Comp. Joh_19:29; Jer_24:1; Xen. Oec. viii. 19 : χύτρας … εὐκρινῶς κειμένας.

κατὰ τὸν καθαρ. τῶν Ἰουδ.] i.e. for the sake of cleansing (the hands and vessels, Mat_15:2; Mar_7:3 ff.; Luk_11:39; Lightfoot, p. 974), which the Jews practised before and after meals. On κατὰ, in which, as in 2Ti_1:1, notio secundum facile transit in notionem propter (Kühner, ad Xen. Mem. i. 3. 12). Comp. Winer, p. 376 [E. T. p. 602].

μετρητάς] In conformity with his Hellenic tendency, John gives the Attic measure, which, however, is equal to the Hebrew בַּת (Josephus, Antt. viii. 2. 9). The Attic metretes contained 12 χόες or 144 κοτύλαι, 1½ Roman amphorae, i.e. about 21 Würtemburg measures (see Wurm, de ponderum etc. rationib. 126), and about 33 Berlin quarts, in weight eighty pounds of water [about 87/8 gallons] (Bertheau, Gesch. d. Israel, p. 77). Comp. Böckh, Staatshaush. I. 127; Hermann, Privatalterth. § 46. 10. Each pitcher contained two or three metretae (which are not, with Ammon, to be referred to a smaller measure, nor even, with Ebrard, to that of an amphora); for as a row of six pitchers is named, ἀνά can, consistently with the context, only be taken in a distributive sense, not in the significationwhich is, besides, linguistically untenable (see Winer, p. 372 [E. T. pp. 4967])of circiter, according to which all six must have held only about two or three metretae (Paulus, Hug). The great quantity of water thus turned into wine (252378 Würtemburg measures, 106160 gallons) seems out of all proportion, and is used by Strauss and Schweizer to impugn the historic character of the narrative; but it is conceivable if we consider the character of the miracle as one of blessing (compare the miraculous Feedings), and that we are to suppose that what was left over may have been intended by Jesus as a present for the married pair, while the possible abuse of it during the feast itself was prevented by the presence of the Giver. We must also bear in mind that the quantity was suggested to Him by the six pitchers standing there; and therefore, if the blessed Wonder worker had not merely to measure the amount of the need, He had occasion all the more not to keep within the exact quantity which the circumstances demanded, by changing the contents of only one or two pitchers into wine, and omitting the rest. The blessing conferred by the Wonderworker has also, considering the circumstances, its appropriateness and decorum, in keeping with which He was not to act in a spirit of calculation, but, on the contrary, to give plentifully, especially when, as was here the case, this abundance was suggested by the vessels which were standing there.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 2:6 . There were there, hard by or in the feast-room, there were ὑδρίαι λίθιναι ἓξ κείμεναι , “six stone water jars standing”. Stone was believed to preserve the purity and coolness of the water. [According to Plutarch, Tib. Gracchus , these jars were sometimes used for drawing lots, wooden tablets being put in the jars and shaken.] Similar stone jars are still used in Cana and elsewhere. They were κείμεναι , set; “in purely classical Greek κεῖμαι is the recognised passive perfect of τίθεμαι ” (Holden, Plutarch’s Themist. , p. 121). κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων . For the washing of hands and vessels. Cf. Mar 7 . “Abluendi quidem ritum habebant ex Lege Dei, sed ut mundus semper nimius est in rebus externis, Judaei praescriptâ a Deo simplicitate non contenti continuis aspersionibus ludebant: atque ut ambitiosa est superstitio, non dubium est quin hoc etiam pompae serviret, quemadmodum hodie in Papatu videmus, quaecunque ad Dei cultum pertinere dicuntur, ad meram ostentationem esse composita,” Calvin. The number and size are given that the dimensions of the miracle may appear. There were six χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς , “holding two or three firkins each”. ἀνὰ is here distributive, a classical use; cf. also Mat 20:9-10 , Mar 6:40 . Accordingly the Vulgate translates “capientes singulae metretas binas”. The Attic μετρητής held about nine gallons, so that averaging the jars at twenty gallons the six would together contain 120 gallons. The English translation has firkin , that is, vierkin , the fourth of a barrel, a barrel being thirty imperial gallons. It is difficult to assign any reason for giving the number and capacity of these jars, except that the writer wished to convey the idea that their entire contents were changed into wine. This prodigality would bring the miracle into closer resemblance to the gifts of nature. Also it would furnish proof, after the marriage was over, that the transformation had been actual. The wedding guests had not dreamt it. There was the wine. It was no mesmeric trick. Holtzmann, in a superior manner, smiles at the prosaic interpreters who strive to reduce the statement to matter of fact.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

These were vessels appointed for water, wherein they washed themselves.

Every firkin contained an hundred pounds, at twelve ounces the pound: Whereby we gather that Christ helped them with a thousand and eight hundred pounds of wine.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

firkins--about seven and a half gallons in Jewish, or nine in Attic measure; each of these huge water jars, therefore, holding some twenty or more gallons, for washings at such feasts (Mar 7:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. After the manner of the purifying of the Jews] Or, for the purpose of the purifying of the Jews. The preposition κατα, which I have translated, for the purpose, often denotes in the best Greek writers the final cause of a thing. See several examples produced by Raphelius, from Arrian and Herodotus. These six vessels were set in a convenient place, for the purpose of the Jews washing their hands before they sat down to meat, and probably for other purposes of purification. See this custom referred to in Mt 15:2. As to the number six, we need seek for no mystery in it; the number of pots was proportioned to the number of the guests.

Containing two or three firkins apiece.] Measures or metretes, μετρητας. Bishop Cumberland supposes that the Syrian metretes is here meant, which he computes to have held seven pints and one eighth of a pint; and, if this computation be right, the whole six water pots might have contained about fourteen gallons and a quart. Others make each metretes to contain ten gallons and two pints: see Arbuthnot. But the contents of the measures of the ancients are so very uncertain that it is best, in this and numberless other cases, to attempt to determine nothing.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. And there were there six water-pots of stone. According to the computation of Budaeus, we infer that these water-pots were very large; for as the metreta (μετρητὴς) contains twenty congii, each contained, at least, a Sextier of this country. Christ supplied them, therefore, with a great abundance of wine, as much as would be sufficient for a banquet to a hundred and fifty men. Besides, both the number and the size of the water-pots serve to prove the truth of the miracle. If there had been only two or three jars, many might have suspected that they had been brought from some other place. If in one vessel only the water had been changed into wine, the certainty of the miracle would not have been so obvious, or so well ascertained. It is not, therefore, without a good reason that the Evangelist mentions the number of the water-pots, and states how much they contained.

It arose from superstition that vessels so numerous and so large were placed there. They had the ceremony of washing, indeed, prescribed to them by the Law of God; but as the world is prone to excess in outward matters, the Jews, not satisfied with the simplicity which God had enjoined, amused themselves with continual washings; and as superstition is ambitious, they undoubtedly served the purpose of display, as we see at the present day in Popery, that every thing which is said to belong to the worship of God is arranged for pure display. There was, then, a twofold error: that without the command of God, they engaged in a superfluous ceremony of their own invention; and next, that, under the pretense of religion, ambition reigned amidst that display. Some Popish scoundrels have manifested an amazing degree of wickedness, when they had the effrontery to say that they had among their relics those water-pots with which Christ performed this miracle in Cana, and exhibited some of them, which, first, are of small size, and, next, are unequal in size. And in the present day, when the light of the Gospel shines so clearly around us, they are not ashamed to practice those tricks, which certainly is not to deceive by enchantments, but daringly to mock men as if they were blind; and the world, which does not perceive such gross mockery, is evidently bewitched by Satan.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) Waterpots, or pitchers, like to but larger than the vessels used for carrying water, as in Joh_4:28. These were placed in the outer court, away from the guest-chamber, for the governor of the feast is ignorant of the circumstances (Joh_2:9). It is natural that an eyewitness should remember the number and know roughly their size. There were six of them, containing about twenty gallons apiece; but hidden meanings referring to the number or the quantity are brought to the text, not derived from it. The measure rendered “firkin” is metretes, which is used for the Hebrew, “bath” in 2Ch_4:5. This (Jos. Ant. viii. 2, § 9) gives nearly nine gallons as the value of the “firkin,” which multiplied by two or three gives the contents of each pitcher as from about eighteen to twenty-seven gallons; or, approximately, from 100 to 150 gallons for the whole. Our own word “firkin” is probably “a little fourth,” and equal to nine gallons, or the fourth of a barrel (comp. Tierce, which is one-third). It is used only here in the Bible.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. six waterpots of stone] As an eyewitness S. John remembers their number, material, and size. The surroundings of the first miracle would not easily be forgotten. It is idle to seek for any special meaning in the number six. Vessels of stone were preferred as being less liable to impurity.

purifying] Comp. Mat_15:2; Mar_7:3 (see note); Luk_11:39.

two or three firkins] ‘Firkin’ is an almost exact equivalent of the Greek metrçtes, which was about nine gallons. The six pitchers, therefore, holding from 18 to 27 gallons each, would together hold 106 to 162 gallons.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And there were set six water pots of stone,.... To distinguish them from other vessels made of different matter: for the Jews had

"vessels made of dust, and the dung of beasts, , "vessels of stone", vessels of earth, vessels made of shells, vessels of nitre, vessels made of the bones and skins of fishes (t).''

And as these vessels were very likely for washing of hands, such were used for that purpose: their rule is (u),

"they may put water for the hands in all sorts of vessels; in vessels of dung, in stone vessels, and in vessels of earth.''

At a wedding were set vessels of various sizes to wash hands and feet in; there was one vessel called which the gloss says was a large pitcher, or basin, out of which the whole company washed their hands and their feet; and there was another called which was a lesser and beautiful basin, which was set alone for the more honourable persons, as for the bride, and for any gentlewoman (w); and such might be these six stone jars, or pots:

after the manner of the purifying of the Jews; or "for the purifying either Jews", as the Syriac, Arabic, and Persic versions render it; that is, for the washing of them, their hands and feet, and their vessels, pots, and cups, according to the traditions of the elders; see Mar 7:2;

containing two or three firkins apiece. The Ethiopic version reads, "some held two measures, and some three"; how large the "metreta", or "measure" was, which we render a "firkin", is not certain; it is most likely it answered to the "Hebrew bath", which was a common measure of liquids with the Jews, and held four gallons and a half, or more; See Gill on Luk 16:6; so that such of these vessels, that held two of these measures, contained nine gallons, and such as held three of them, thirteen gallons and a half; and six of these contained a large quantity of wine, one with another: and which makes the following miracle the greater; and shows the liberality of Christ the more, in providing for the following days of the feast, for a marriage was kept seven days (x); and for the family, some time after it was over.

(t) Misn. Celim, c. 10. sect. 1. & Maimon. & Bartenora in ib. (u) Misn. Yadaim, c. 1. sect. 2. (w) Gloss in T. Bab. Sabbat, fol. 77. 2. (x) Maimon. Hilchot Ishot, c. 10. sect. 12, 13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

Ver. 6. After the manner of the purifying, &c.] But who required these things at their hands? Men are apt to over do in externals. The devil strove to bring this superstition into the Christian Church by the heretic Ebion, and hath done it by the pseudo-Catholics, with their lustral water and sprinkling of sepulchres, for the rise whereof Baronius refers us, not to the Jews, but to Juvenal’s sixth satire.

Containing two or three firkius] For ostentation’ sake. Superstition is pompous and ambitious.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Six water-pots of stone - Made of stone; or, as we should say, stoneware.

After the manner - After the usual custom.

Of the purifying - Of the “washings” or ablutions of the Jews. They were for the purpose of washing the hands before and after eating Mat 15:2, and for the formal washing of vessels, and even articles of furniture, Luk 11:39; Mar 7:3-4.

Two or three firkins - It is not quite certain what is meant here by the word “firkins.” It is probable that the measure intended is the Hebrew “bath,” containing about 7 12 gallons.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Two or three measures,[1] called metreta. Both the Latin and Greek text, by the derivation, may signify a measure in general, according to the Rhemish translation: but metreta was a particular measure of liquids: yet, not corresponding to our firkins, I could not think it proper with the Protestant and M. N. to put two or three firkins. (Witham)

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[BIBLIOGRAPHY]

Metretas binas vel ternas, Greek: ana metretas duo e treis. See Walton’s preface to his first volume, p. 42, and others, de ponderibus et mensuris.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Jews were wont in their dining rooms to have waterpots standing; whether one for every guest (upon which account some think here were six) doth not appear. For the contents of these vessels, it is uncertain; the reason is, because the Jewish measures, both for things dry and liquid, are much unknown to us, most countries varying in their measures. According to our measures, these vessels should contain three hogsheads, or near it; but it is not probable that so great vessels of stone should stand in a room: the end of their standing there was for the people to wash in, before they did eat, Mat 15:2; Mar 7:3, and to wash their vessels in, Mar 7:4. We are certain of the number of the vessels, but not of the contents of them. Some say, they held so much water as, being turned into wine, was enough for one hundred and fifty persons; but we can make no certain judgment of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Six waterpots of stone—Used for the washings and purifications described in Mar_7:3, etc. The firkin is equal probably to the Jewish bath, which contained 8 gallons, 7.4 pints. According to this, the quantity of wine thus created would be two or three times 8 gallons 7.4 pints, multiplied by 6. This would be between 17 and 25 gallons, multiplied by 6. Taking the medium between 17 and 25, say 21 gallons, multiply by 6, and we have 126 gallons. So great, similarly, was the miraculous draught of fishes as almost to submerge two fishermen’s boats. Twelve baskets full remain at the end of the meal, where there were but seven loaves at the beginning. The wine, the very fresh blood, shed through the vine, from the rich heart of nature—the ruddy image of the saving blood of nature’s Lord—is here poured forth with a profusion that richly symbolizes the freeness and intrinsic boundlessness of his salvation. And no doubt Jesus, like the God of nature, created not the alcohol, which is the poison produced by the putrefying corpse of the dead grape, but the fresh, living, innocent fluid. The fact of their being waterpots was proof against any charge of fraud.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now there were (set, or) placed there six water pots of stone, after the Jews" manner of purifying, containing two or three firkins apiece. Stone was often used for these receptacles, as more calculated to preserve the purity of the water (Wunsche refers to "Beza," 2:2; Westcott quotes "Sofa," 4; Barclay, in his translation of "Mishna," enumerates earthenware and other material as lawful). It is interesting that these stone jars are still used in this very neighbourhood for like purposes ("Pict. Palestine"). This large number of jars of considerable magnitude was doubtless due in part to the number of the guests, and to the scrupulous attention to ceremonial purity that was enjoined by the oral law (see "Mishna," and Lightfoot, in loc. ). They were accustomed to wash, not only the hands, but "cups, brazen vessels, and tables". (see Mat_15:2 and parallel passages) (For this use of kata , see 2Ti_1:1, in which "according to" easily passes into the sense of "for the sake of, after the manner of.") The Attic measure metretes was equal to the Hebrew bath (Josephus, "Ant.," 8:2. 9), and stands for it in the LXX of 2Ch_4:5, and this equalled 1.5 Roman amphorae, 8 gallons + 7.5 pints. So that six jars containing 2 or 3 metretes, say 2.5 = 6 x 2.5 x 8 gallons + 7.5 pints = 6 x 2.5 71.5 pints = 134 gallons and a fraction. The jars may have differed in shape, according as they were adapted for different purposes; but ana must be translated distributively, and we cannot evade the enormous capacity of the jars, and therefore the abundance of the gift thus provided. Various efforts have been made to reduce the extent of the provision; but the obvious implication of the narrative is that the six jars were the locale of the miracle. Dr. Moulton and Dr. Westcott suggest that these water pots were filled with pure water, but that the wine was "drawn" from the water supply to which the servants had access, and that no more wine was provided than that which was borne to the governor of the feast. Others have supposed that simply the water drawn from the jars was transformed in the process. These suppositions make the entire reference to the water pots extremely obscure and unnecessary. The large quantity of wine thus offered to these humble folks corresponds with the affluence of Nature in all her moods the munificence of spring blossoms, the harvest of the sea, the exuberance of sunlight, the superfluity of rain that falls on the oceans, the copiousness of all God"s ways. When, on other occasions, the Lord added to the supplies of food in fishes and bread, his lavish abundance corresponds with the riches of his loving kindness on this occasion. There was provided, not the material for a meal, but an ample dowry for such a bride. No mere magical change, momentarily confounding perception and leaving no trace behind, but a supply which would be a standing proof of the reality of what had been done.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The purifying of the Jews - Who purified themselves by frequent washings particularly before eating.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The miracle and its effect:

v. 6. And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

v. 7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.

v. 8. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

v. 9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom,

v. 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.

v. 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.

The number of the water-pots would be immaterial but for the fact that the evangelist wants to bring out the greatness of the miracle and the largess of Christ in providing such a rich present for the bridal couple. The water-pots held two or three firkins apiece, for upon this occasion there was a great deal of water needed; each measure being equivalent to nine gallons, the combined capacity of the water-pots may well have been 120 gallons. The pots were standing there, they had their accustomed place near the door, after Oriental and Jewish custom, the guests either washing their feet themselves, or, if servants were present, having their feet washed upon entering, after their sandals were removed. Jesus now went over to the entrance-hall and told the servants to fill the pots with water. Either the water had all been used for the guests, or Jesus wanted clean, fresh water, the water being specified in view of what was to follow. Note: Jesus makes use of natural tools and vessels, does not command angels to bring wine from heaven. Christ wants to help and bless, but men should use the means which God has given them. The servants were careful to obey the order of Jesus literally. They filled the jars to the very brim; no room was left for adding anything to the water. Jesus then had the servants draw out some of the liquid contained in the jars, as a sample for the chief steward, caterer, or inn-keeper, the man that had charge of the physical needs of the guests in the line of eating and drinking. And here came the surprise. For when the chief steward tasted the wine in the vessel submitted for his approval, he supposed that the groom had sent him this sample of a fine wine which he had kept back as a surprise, for it was exceptionally good wine, Jer 2:21. Only the servants were in the secret, and they did not tell. So the ruler of the feast sent for the bridegroom to instruct that man as to custom and propriety. He informed the astonished groom that it was the invariable rule to serve the finer grades of wine first, and after their inebriating effects were becoming evident, when the guests were in a condition in which they were unfit to discriminate between good wine and bad, then he might bring forth the less good. As one commentator has it: "The ignorance of the ruler of the feast commends the fine quality of’ the wine; the knowledge of the servants proves the truth of the miracle. " Note: The action of Jesus upon this occasion is absolutely at variance with the demands of a false temperance, The miracle of Jesus was evidence of His almighty power, but also incidentally of His love. It was not absolutely necessary for the guests to have wine, especially as some had been served. Nevertheless, it was a disagreeable situation, and Jesus was glad to help them out of the difficulty. That is His pleasure at all times, that not only the great and pressing needs of men engage His help, but also the small embarrassments of life. Our trust in His kindness and love should be unlimited. This beginning of miracles did Jesus; Jesus performed this as the first of His miracles, All those ascribed to Him in the apocryphal gospels, as having taken place in His childhood and youth, are mythical. His ministry had begun with His baptism, the revelation of His glory began at Cana, with this miracle. He revealed His glory, the glory peculiar to Him, Even as man, in the state of humiliation, He possessed the glory, the majesty which is God’s, It was the work of the almighty Creator to change the creature according to His will. And His disciples believed on Him. They realized that this was a revelation of His glory. They had known Him as the Messiah and had put their trust in Him. But now their faith received a solid foundation, it was strengthened mightily. They were now absolutely certain that this was the promised Savior. Note: That is one of the purposes of the miracles, of the signs of the divine glory, to strengthen faith. We should believe the Word of the Lord and permit this faith to be strengthened also by the recital of the miracles of Christ. Knowing that Jesus did so many wonders in the days of His earthly sojourn, we are sure that He is able to perform also that miracle of bringing us to faith and keeping us in the faith to the end, as well as having all the powers of earth serve us, whether by the laws of nature or not.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In this miracle of our Saviour’s turning water into wine, Observe, 1. The reality of the miracle, and the sincerity of Christ in the working of it. The evidencce there was no deceit in the miracle, not wine-casks, but water-pots, are called for; wine-vessels, in which some lees were remaining might have given both a vinous colour and taste to the water; but stonepots could contribute nothing of this nature; and being open pots, there was not stealing wine into them without observation.

Again, our Saviour’s employing the servants, and not his disciples, takes off any suspicion of collusion; and his sending it to the ruler or governor of the feast, was an evidence that the miracle would bear examination. Our Saviour’s miracles were real and beneficial; they were obvious to sense, not lying wonders, nor fictitious miracles, which the jugglers in the church of Rome cheat the people with. The greatest miracle which they boast of, transubstantiation, is so far from being obvious to sense, that it conrtradicts the sense and reason of mankind, and is the greatest affront to human nature that ever the world was acquainted with.

Observe, 2. Though Christ wrought a real miracle, yet he would not work more of miracle than needed; he would not create wine out of nothing, but turned water into wine. Thus he multiplied the bread, changed the water, restored withered limbs, raised dead bodies, still working upon that which was, and not creating that which was not: Christ never wrought a miracle but when needful, and then wrought no more of miracles than he needed.

Observe, 3. The liberality and bounty of Christ in the miracle here wrought; six water-pots are filled with wine! Enough, says some writers, for an hundred and fifty men; had he turned but one of those large vessels into wine, it had been a sufficient proof of his power; but to fill so many, was an instance both of his power and mercy.

The Lord of the family furnishes his household not barely for necessity, but for delight, giving richly all things to enjoy. And as the bounty of Christ appeared in quantity, so in the excellency, of the wine; Thou hast kept the best wine until now, says the governor of the feast. It was fit that Christ’s miraculous wine should be more perfect than the natural.

But, O blessed Saviour, how delicate and delicious shall that wine be, which we shall drink ere long, with thee in thy Father’s kingdom! Let thy Holy Spirit fill the vessel of my heart with water, with godly sorrow and contrition, and thou wilt turn it into wine. For blessed are they that mourn, they shall be comforted.

Observe, 4. The double effects of this miracle; Christ hereby manifested forth his glory, and his disciples believed on him.

1. He manifested forth his glory; that is, the glory of his godhead, as doing this by his own power. Here shined forth his omnipotence, his bounty and liberality, every thing that might bespeak him both a great and good God.

The second effect of this miracle was, that the disciples believed on him. The great end of miracles is the confirmation of faith; God never sets the seals of his omnipotence to a lie; all the miracles then that Christ and his apostles did, were as so many seals that the doctrine of the gospel is true. If you believe not me, says Christ, believe the works which I do, for they bear witness of me, Joh 5:36

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. There were set there six water-pots of stone. These water-pots were to supply water for the washings usual at feasts (see Mark 7:4). The Jews were regarded ceremonially unclean if they did not wash both before and after eating. See notes on Matt. 15:2. The pots each held about twenty gallons.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

two to three metretes

You may convert this to a modern measure. AT: "75 to 115 liters" (See: Biblical Volume)

to the brim

This means "to the very top" or "completely full."

the head waiter

This refers to the person in charge of the food and drink.

translationWords

Jew

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. λιθ. ὑδρ. ἓξ. As an eyewitness S. John remembers their material, number, and size. The surroundings of the first miracle would not easily be forgotten. Vessels of stone were less liable to impurity: it is idle to seek for special meaning in the number six.

καθαρισμόν. Mat 15:2; Mar 7:3 (see note); Luk 11:39.

μετρητάς. A μετρητής = about nine gallons, so that ‘firkin’ is an almost exact equivalent. The six, holding from 18 to 27 gallons each, would together hold 106 to 162 gallons. Ἀνά is distributive; it cannot mean ‘towards’, ‘about’: Rev 4:8. Winer, p. 497.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] These vessels were for the washings usual at feasts: see Mar 7:4. There could be no collusion or imposture here, as they were water-vessels, and could have no remnants of wine in them (see also ver. 10). And the large quantity which they held could not have been brought in unobserved. The μετρητής is probably = the Jewish נַּח (which, Jos. Antt. viii. 2. 9, held 72 ξέσται = the Attic μετρητής = 8 gallons 7·4 pints), and stands for it in the LXX, ref. 2 Chron. According to this, the quantity of wine thus created would = 6 × (2 or 3) × (8 gallons 7·4 pints) = 6 × (between 17 and 25 gallons) = say, 6 × 21 gallons = 126 gallons. The large quantity thus created has been cavilled at by unbelievers. We may leave them to their cavils with just one remark,—that He who creates abundance enough in this earth to “put temptation in men’s way,” acted on this occasion analogously with His known method of dealing. We may answer an error on the other side (if it be on the other side), by saying, that the Lord here most effectually and once for all stamps with His condemnation that false system of moral reformation, which would commence by pledges to abstain from intoxicating liquors. He pours out His bounty for all, and He vouchsafes His grace to each for guidance; and to endeavour to evade the work which He has appointed for each man,—by refusing the bounty, to save the trouble of seeking the grace, is an attempt which must ever end in degradation of the individual motives, and in social demoralization,—whatever present apparent effects may follow its first promulgation. One visible sign of this degradation, in its intellectual form, is the miserable attempt made by some of the advocates of this movement, to shew that the wine here and in other places of Scripture is unfermented wine, not possessing the power of intoxication.

The filling with water, and drawing out wine, is all that is related. “The moment of the miracle,” says Lücke, “is rather understood than expressed. It seems to lie between vv.7 and 8” (i. 471). The process of it is wholly out of the region of our imagination. In order for wine to be produced, we have the growth and ripening of the grape; the crushing of it in proper vessels; the fermentation;—but here all these are in a moment brought about in their results, by the same Power which made the laws of nature, and created and unfolded the capacities of man. See below on ver. 11.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. ἦσαν δὲ ἐκεῖ κτλ. Jn. often uses δέ to introduce a new point: “Now there were six waterpots, etc.” Cf. 6:10, 18:40.

χωροῦσαι ἀνὰ μετρητάς κτλ., “containing two or three firkins apiece.” ἀνά does not occur again in Jn.; cf. Rev 4:8. For this classical use of χωρεῖν (see on 8:37) cf. 2Ch 4:5 χωροῦσαν μετρητὰς τρισχιλίους.

ὑδρίαι. It was customary to have large water-jars of stone in or near the room where a feast was being held, in order that water might be available for the ceremonial washing of hands prescribed before and after meals. The water was carried from the jars in pitchers or basins, and was poured over the fingers, so that it ran down to the wrist (cf. Mar 7:3); and it was a special duty of one’s servant to see to this (cf. 2Ki 3:11, where Elisha is described as he “who poured water on the hands of Elijah,” i.e. as his servant). A “firkin” or bath (μετρητής; cf. 2Ch 4:5) was about 81/2 gallons, so that the huge water-pots of the narrative (quite distinct from wine vessels) contained about 20 gallons each. A smaller sized ὑδρία was used for carrying water from a well (cf. 4:28).

κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων (cf. 3:25). The Fourth Gospel was written for Greek, not for Jewish, readers; and so, as at many other points, an explanatory note of this kind is added (cf. v. 13). The Jewish customs as to ceremonial washings were common to Galilee, as to the rest of Palestine; and no special emphasis should be laid here on the term “Jews” as distinguished from Galilæans. See above on 1:19, and cf. 2:13, 6:41.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Water - pots [υδριαι] . Used by John only, and only in the Gospel, ver. 7; Joh 4:28. Water - pots is literally correct, as the word is from udwr, water. Of stone. Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals.

After the manner of the purifying, etc. That is, for the purifications customary among the Jews.

Containing [χωρουσαι] . From cwrov, a place or space. Hence, to make room or give place, and so, to have space or room for holding something. Firkins [μετρητας] . Only here in the New Testament. From metrew, to measure; and therefore, properly, a measurer. A liquid measure containing nearly nine gallons.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 6. “Now there were there six water-pots of stone, according to the usual manner of purifying among the Jews, containing two or three measures apiece.”

᾿Εκεῖ, there, denotes, according to Meyer, the banqueting room itself. Is it not more natural to imagine these urns placed in the court or in the vestibule at the entrance of the hall? The ninth verse proves that all this occurred out of the bridegroom’s sight, who was himself in the room. These vases were designed for the purification either of persons or utensils, such as was usual among pious Jews, especially before or after meals (Mat 15:2; Luk 11:38; particularly, Mar 7:1-4.)—Κατά, not with a view to, but according to its natural sense, in conformity with. This preposition has reference to the complement τῶν᾿Ιουδαίων: conformably to the mode of purification customary among the Jews. John expresses himself thus because he is writing among Gentiles and as no longer belonging to the Jewish community. ᾿Ανά has evidently, considering the very precise number six, the distributive sense (singulae), not the approximative meaning (about). The measure which is spoken of was of considerable size; its capacity was 27 litres (Rilliet) or even 38 (Keil) or 39 (Arnaud). The entire contents might, therefore, reach even to about 500 litres. [The litre is a measure nearly corresponding with the English quart.]

This quantity has seemed too considerable, it has even scandalized certain critics (Strauss, Schweizer), who have found here an indication of the falsity of the account.Lucke replies that all the water was not necessarily changed into wine. This supposition is contrary to the natural meaning of the text; the exact indication of the capacity of the vessels certainly implies the contrary.

Let us rather say that when once Jesus yields to the desire of His mother, he yields with all His heart, as a son, a friend, a man, with an inward joy. It is His first miraculous sign; it must give high testimony of His wealth, of His munificence, of the happiness which He has in relieving, even in giving gladness; it must become the type of the fullness of grace, of joy and of strength which the only-begotten Son brings to the earth. There is, moreover, nothing in the text to lead us to suppose that all the wine must have been consumed at this feast. It was the rich wedding gift by which the Lord honored this house where He with his attendants had just been hospitably received.

Perhaps the number six was expressly called to mind, because it corresponded precisely with the number of persons who accompanied Jesus. This gift was thus, as it were, a testimony of the gratitude on the part of the disciples themselves to their host; it was, at all events, the enduring monument of the Master’s benediction upon the youthful household formed under His auspices. How can criticism put itself in collision with everything that is most truly human in the Gospel? Moreover, what a feeling of lively pleasure is expressed in the following words! Jesus foresees the joyous surprise of His host:

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.