Expositions of Holy Scripture: St. John Volume I Part 7

That is to say, to put it into plain words, Christ is the sole medium of communication between heaven and earth, the ladder with its foot upon the earth in His humanity, and its top in the heavens. 'No man hath ascended up into heaven save He which came down from heaven, even the Son of Man which is in heaven.'

My time will not allow me to expand these thoughts as I would have done; let me put them in the briefest outline. Christ is the medium of all communication between heaven and earth, inasmuch as He is the medium of all revelation. I have spoken incidentally about that in the former part of this sermon, so I do not dwell on it now. Christ is the ladder between heaven and earth, inasmuch as in Him the sense of separation, and the reality of separation, are swept away. Sin has shut heaven; there comes down from it many a blessing upon unthankful heads, but between it in its purity and the earth in its muddy foulness 'there is a great gulf fixed.' It is not because G.o.d is great and I am small, or because He is Infinite and I am a mere pin-point as against a great continent, it is not because He lives for ever, and my life is but a hand-breadth, it is not because of the difference between His Omniscience and my ignorance, His strength and my weakness, that I am parted from Him. 'Your sins have separated between you and your G.o.d,' and no man, build he Babels ever so high, can reach thither. There is one means by which the separation is at an end, and by which all objective hindrances to union, and all subjective hindrances, are alike swept away. Christ has come, and in Him the heavens have bended down to touch, and touching to bless, this low earth, and man and G.o.d are at one once more.

He is the ladder, or sole medium of communication, inasmuch as by Him all divine blessings, grace, helps, and favours, come down angel-like, into our weak and needy hearts. Every strength, every mercy, every spiritual power, consolation in every sorrow, fitness for duty, illumination in darkness, all gifts that any of us can need, come to us down on that one s.h.i.+ning way, the mediation and the work of the Divine-Human Christ, the Lord.

He is the ladder, the sole medium of communication between heaven and earth, inasmuch as by Him my poor desires and prayers and intercessions, my wishes, my sighs, my confessions rise to G.o.d. 'No man cometh to the Father but by Me.' He is the ladder, the means of all communication between heaven and earth, inasmuch as at the last, if ever we enter there at all, we shall enter through Him and through Him alone, who is 'the Way, the Truth, and the Life.'

Ah, dear brethren! men are telling us now that there is no connection between earth and heaven except such as telescopes and spectroscopes can make out. We are told that there is no ladder, that there are no angels, that possibly there is no G.o.d, or if that there be, we have nothing to do with Him nor He with us; that our prayers cannot get to His ears, if He have ears, nor His hand be stretched out to help us, if He have a hand. I do not know how this cultivated generation is to be brought back again to faith in G.o.d and delivered from that ghastly doubt which empties heaven and saddens earth to its victims, but by giving heed to the word which Christ spoke to the whole race while He addressed Nathanael, 'Ye shall see heaven open, and the angels of G.o.d ascending and descending upon the Son of Man.' If He be the Son of G.o.d, then all these heavenly messengers reach the earth by Him. If He be the Son of Man, then every man may share in the gifts which through Him are brought into the world, and His Manhood, which evermore dwelt in heaven, even while on earth, and was ever girt about by angel presences, is at once the measure of what each of us may become, and the power by which we may become it.

One thing is needful for this wonderful consummation, even our faith.

And oh! how blessed it will be if in waste solitudes we can see the open heaven, and in the blackest night the blaze of the glory of a present Christ, and hear the soft rustle of angels' wings filling the air, and find in every place 'a house of G.o.d and a gate of heaven,'

because He is there. All that may be yours on one condition: 'Believest thou? Thou shalt see heaven open, and the angels of G.o.d ascending and descending upon the Son of Man.'

JESUS THE JOY-BRINGER

'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. 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. 5. His mother saith unto the servants, Whatsoever He saith unto you, do it.

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.

7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 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, 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. 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.'--JOHN ii. 1-11.

The exact dating of this first miracle indicates an eye-witness. As Nazareth was some thirty miles distant from the place where John was baptizing, and Cana about four miles from Nazareth, the 'third day' is probably reckoned from the day of the calling of Philip. Jesus and His disciples seem to have been invited to the marriage feast later than the other guests, as Mary was already there. She appears to have been closely connected with the family celebrating the feast, as appears from her knowledge of the deficiency in the wine, and her direction to the servants.

The first point, which John makes all but as emphatic as the miracle itself, is the new relation between Mary and Jesus, the lesson she had to learn, and her sweet triumphant trust. Now that she sees her Son surrounded by His disciples, the secret hope which she had nourished silently for so long bursts into flame, and she turns to Him with beautiful faith in His power to help, even in the small present need.

What an example her first word to Him sets us all! Like the two sad sisters at Bethany, she is sure that to tell Him of trouble is enough, for that His own heart will impel Him to share, and perchance to relieve it. Let us tell Jesus our wants and leave Him to deal with them as He knows how.

Of course, His addressing her as 'Woman' has not the meaning which it would have with us, for the term is one of respect and courtesy, but there is a plain intimation of a new distance in it, which is strengthened by the question, 'What is there in common between us?'

What in common between a mother and her son! Yes, but she has to learn that the a.s.sumption of the position of Messiah in which her mother's pride so rejoiced, carried necessarily a consequence, the first of the swords which were to pierce that mother's heart of hers. That her Son should no more call her 'mother,' but 'woman,' told her that the old days of being subject to her were past for ever, and that the old relation was merged in the new one of Messiah and disciple--a bitter thought, which many a parent has to taste the bitterness of still, when wider outlooks and new sense of a vocation come to their children. Few mothers are able to accept the inevitable as Mary did, Jesus' 'hour' is not to be prescribed to Him, but His own consciousness of the fit time must determine His action. What gave Him the signal that the hour was struck is not told us, nor how soon after that moment it came. But the saying gently but decisively declares His freedom, His infallible accuracy, and certain intervention at the right time. We may think that He delays, but He always helps, 'and that right early.'

Mary's sweet humility and strong trust come out wonderfully in her direction to the servants, which is the exact opposite of what might have been expected after the cold douche administered to her eagerness to prompt Jesus. Her faith had laid hold of the little spark of promise in that 'not yet,' and had fanned it into a flame. 'Then He will intervene, and I can leave Him to settle when.' How firm, though ignorant, must have been the faith which did not falter even at the bitter lesson and the apparent repulse, and how it puts to shame our feebler confidence in our better known Lord, if ever He delays our requests! Mary left all to Jesus; His commands were to be implicitly obeyed. Do we submit to Him in that absolute fas.h.i.+on both as to the time and the manner of His responses to our pet.i.tions?

The next point is the actual miracle. It is told with remarkable vividness and equally remarkable reserve. We do not even learn in what precisely it consisted. Was all the water in the vessels turned into wine? Did the change affect only what was drawn out? No answer is possible to these questions. Jesus spoke no word of power, nor put forth His hand. His will silently effected the change on matter. So He manifested forth His glory as Creator and Sustainer, as wielding the divine prerogative of affecting material things by His bare volition.

The reality of the miracle is certified by the jovial remark of the 'ruler of the feast.' As Bengel says: 'The ignorance of the ruler proves the goodness of the wine; the knowledge of the servants, the reality of the miracle.' His palate, at any rate, was not so dulled as to be unable to tell a good 'brand' when he tasted it, nor is there any reason to suppose that Jesus was supplying more wine to a company that had already had more than enough.

The ruler's words are not meant to apply to the guests at that feast, but are quite general. But this Evangelist is fond of quoting words which have deeper meanings than the speakers dreamed, and with his mystically contemplative eye he sees hints and symbols of the spiritual in very common things. So we are not forcing higher meanings into the ruler's jest, but catching one intention of John's quotation of it, when we see in it an unconscious utterance of the great truth that Jesus keeps His best wine till the last. How many poor deluded souls are ever finding that the world does the very opposite, luring men on to be its slaves and victims by brilliant promises and shortlived delights, which sooner or later lose their deceitful l.u.s.tre and become stale, and often positively bitter! 'The end of that mirth is heaviness.' The dreariest thing in all the world is a G.o.dless old age, and one of the most beautiful things in all the world is the calm sunset which so often glorifies a G.o.dly life that has been full of effort for Jesus, and of sorrows patiently borne as being sent by Him.

'Full often clad in radiant vest Deceitfully goes forth the morn,'

but Christ more than keeps His morning's promises, and Christian experience is steadily progressive, if Christians cling close to Him, and Heaven will supply the transcendent confirmation of the blessed truth that was spoken unawares by the 'ruler' at that humble feast.

What effect the miracle produced on others is not told; probably the guests shared the ruler's ignorance, but its effect on the disciples is that they 'believed on Him.' They had 'believed' already, or they would not have been disciples (John i. 50), but their faith was deepened as well as called forth afresh. Our faith ought to be continuously and increasingly responsive to His continuous manifestations of Himself which we can all find in our own experience.

Jesus 'manifested His glory' in this first sign. What were the rays of that mild radiance? Surely the chief of them, in addition to the revelation of His sovereignty over matter, to which we have already referred, is that therein He hallowed the sweet sacred joys of marriage and family life, that therein He revealed Himself as looking with sympathetic eye on the ties that bind us together, and on the gladness of our common humanity, that therein He reveals Himself as able and glad to sanctify and elevate our joys and infuse into them a strange new fragrance and power. The 'water' of our ordinary lives is changed into 'wine.' Jesus became 'acquainted with grief' in order that He might impart to every believing and willing soul His own joy, and that by its remaining in us, our joy might be full.

THE FIRST MIRACLE IN CANA--THE WATER MADE WINE

'This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory.'--JOHN ii. 11.

The keynote of this Gospel was struck in the earlier verses of the first chapter in the great words, 'The Word was made flesh and dwelt among us, and we beheld His glory, full of grace and truth.' To these words there is an evident reference in this language. The Evangelist regards Christ's first miracle as the first ray of that forth-flas.h.i.+ng glory of the Incarnate Word. To this Evangelist all miracles are especially important as being _signs_, which is the word he generally employs to designate them. They are not mere portents, but significant revelations as well as wonders. It is not, I think, accidental that there are just seven miracles of our Lord's, before His crucifixion, recorded by John, and one of the Risen Lord.

These signs are all set forth by the Evangelist as manifestations of various aspects of that one white light, of uncreated glory which rays from Christ. They are, if I may so say, the sevenfold colours into which the one beam is a.n.a.lysed. Each of them might be looked at in turn as presenting some fresh thought of what the 'glory...full of grace and truth' is.

I begin with the first of the series. What, then, is the 'glory of the only Begotten Son' which flashes forth upon us from the miracle? My object is simply to try to answer that question for you.

I. First, then, we see here the revelation of His creative power.

It is very noteworthy that the miraculous fact is veiled entirely in the narrative. Not a word is said of the method of operation, it is not even said that the miracle was wrought; we are only told what preceded it, and what followed it. Itself is shrouded in deep silence.

The servants fill the water-pots.--'Draw out now,' and they draw, 'and bear it to the governor of the feast.' Where the miraculous act comes in we do not know; what was its nature we cannot tell. How far it extended is left obscure. Was all the large quant.i.ty of water in these six great vessels of stone transformed into wine, or was the change effected in the moment when the portion that was wanted was drawn from them and on that portion only? We cannot answer the question.

Probably, I think, the latter; but at all events a veil is dropped over the fact.

Only this, we see that in this miracle, even more conspicuously than in any other of our Lord's, there are no means at all employed.

Sometimes He used material vehicles, anointing a man's eyes with clay, or moistening the ear with the spittle; sometimes sending a man to bathe in the Pool of Siloam; sometimes laying His hand on the sick; sometimes healing from a distance by the mere utterance of His word.

But here there is not even a word; no means of any kind employed, but the silent forth-putting of His will, which, without token, without visible audible indication of any sort, pa.s.ses with sovereign power into the midst of material things and there works according to His own purpose. Is not this the signature of divinity, that without means the mere forth-putting of the will is all that is wanted to mould matter as plastic to His command? It is not even, 'He spake and it was done,'

but silently He willed, and 'the conscious water knew its Lord, and blushed.' This is the glory of the Incarnate Word.

Now that was no interruption of the order of things established in the Creation. There was no suspension of natural laws here. What happened was only this, that the power which generally works through mediating links came into immediate connection with the effect. What does it matter whether your engine transmits its powers through half a dozen cranks, or two or three less? What does it matter whether the chain be longer or shorter? Some parenthetical links are dropped here, that is all that is unusual. For in all ordinary natural operations, as we call them, the profound prologue of this Gospel teaches us to believe that Christ, the Eternal Word, works according to His will. He was the Agent of creation. He is the Agent of that preservation which is only a continual creation. In Him is life, and all living things live because of the continual presence and operation upon them of His divine power. And again I say, what is phenomenal and unusual in this miracle is but the suppression of two or three of the connecting links between the continual cause of all creatural existences, and its effect. So let us learn that whether through a long chain of so-called causes, or whether close up against the effect, without the intervention of these parenthetical and transmitting media, the divine power works. The power is one, and the reason for the effect is one, that Christ ever works in the world, and is that Eternal Word, 'without whom was not anything made that was made.' 'This beginning of miracles did Christ... and manifested His glory.'

II. Then, again, we see here, I think, the revelation of one great purpose of our Lord's coming, to hallow all common, and especially all family, life.

What a strange contrast there is between the simple gladness of the rustic village wedding and the tremendous scene of the Temptation in the wilderness, which preceded it only by a few days! What a strange contrast there is between the sublime heights of the first chapter and the homely incident which opens the ministry! What a contrast between the rigid asceticism of the Forerunner, 'who came neither eating nor drinking,' and the Son of Man, who enters thus freely and cheerfully into the common joys and relations.h.i.+ps of human nature! How unlike the scene at the marriage-feast must have been to the antic.i.p.ations of the half-dozen disciples that had gathered round Him, all a-tingling with expectation as to what would be the first manifestation of His Messianic power! The last thing they would have dreamed of would have been to find Him in the humble home in Cana of Galilee. Some people say 'this miracle is unworthy of Him, for it was wrought upon such a trivial occasion.' And was it a trivial occasion that prompted Him thus to commence His career, not by some high and strained and remote exhibition of more than human saintliness or power, but by entering like a Brother into the midst of common, homespun, earthly joys, and showing how His presence enn.o.bled and sanctified these? Surely the world has gained from Him, among the many gifts that He has given to it, few that have been the fountain of more sacred sweetness and blessedness than is opened in that fact that the first manifestation of His glory had for its result the hallowing of the marriage tie.

And is it not in accordance with the whole meaning and spirit of His works that 'forasmuch as the brethren were partakers of' anything, 'He Himself likewise should take part of the same,' and sanctify every incident of life by His sharing of it? So He protests against that faithless and wicked division of life into sacred and secular, which has wrought such harm both in the sacred and in the secular regions.

So He protests against the notion that religion has to do with another world rather than with this. So He protests against the narrowing conception of His work which would remove from its influence anything that interests humanity. So He says, as it were, at the very beginning of His career, 'I am a Man, and nothing that is human do I reckon foreign to Myself.'

Brethren! let us learn the lesson that all life is the region of His Kingdom; that the sphere of His rule is everything which a man can do or feel or think. Let us learn that where His footsteps have trod is hallowed ground. If a prince shares for a few moments in the festivities of his gathered people on some great occasion, how enn.o.bled the feast seems! If he joins in their sports or in their occupations for a while as an act of condescension, how they return to them with renewed vigour! And so we. We have had our King in the midst of all our family life, in the midst of all our common duties; therefore are they consecrated. Let us learn that all things done with the consciousness of His presence are sacred. He has hallowed every corner of human life by His presence; and the consecration, like some pungent and perennial perfume, lingers for us yet in the else scentless air of daily life, if we follow His footsteps.

Sanct.i.ty is not singularity. There is no need to withdraw from any region of human activity and human interest in order to develop the whitest saintliness, the most Christlike purity. The saint is to be in the world, but not of it; like the Master, who went straight from the wilderness and its temptations to the homely gladness of the rustic marriage.

III. Still further, we have here a symbol of Christ's glory as the enn.o.bler and heightener of all earthly joys.

That may be taken with perhaps a permissible play of fancy as one meaning, at any rate, of the transformation of water into wine; the less savoury and fragrant and powerful liquid into the more so. Wine, in the Old Testament especially, is the symbol of gladness, and though it received a deeper and a sacreder meaning in the New Testament as being the emblem of His blood shed for us, it is the Old Testament point of view that prevails here. And therefore, I say, we may read in the incident the symbol of His transforming power. He comes, the Man of Sorrows, with the gift of joy in His hand. It is not an unworthy object--not unworthy, I mean, of a divine sacrifice--to make men glad.

It is worth His while to come from Heaven to agonise and to die, in order that He may sprinkle some drops of incorruptible and everlasting joy over the weary and sorrowful hearts of earth. We do not always give its true importance to gladness in the economy of our lives, because we are so accustomed to draw our joys from ign.o.ble sources that in most of our joys there is something not altogether creditable or lofty. But Christ came to bring gladness, and to transform its earthly sources into heavenly fountains; and so to change all the less sweet, satisfying, and potent draughts which we take from earth's cisterns into the wine of the Kingdom; the new wine, strong and invigorating, 'making glad the heart of man.'

Our commonest blessings, our commonest joys, if only they be not foul and filthy, are capable of this transformation. Link them with Christ; be glad in Him. Bring Him into your mirth, and it will change its character. Like a taper plunged into a jar of oxygen, it will blaze up more brightly. Earth, at its best and highest, without Him is like some fair landscape lying in the shadow; and when He comes to it, it is like the same scene when the sun blazes out upon it, flashes from every bend of the rippling river, brings beauty into many a shady corner, opens all the flowering petals and sets all the birds singing in the sky. The whole scene changes when a beam of light from Him falls upon earthly joys. He will transform them and enn.o.ble them and make them perpetual. Do not meddle with mirth over which you cannot make the sign of the Cross and ask Him to bless it; and do not keep Him out of your gladness, or it will leave bitterness on your lips, howsoever sweet it tastes at first.

Ay! and not only can this Master transform the water at the marriage feast into the wine of gladness, but the cups that we all carry, into which our tears have dropped--upon these too He can lay His hand and change them into cups of blessing and of salvation.

'Blessed are they... who, pa.s.sing through the valley of weeping, gather their tears into a well; the rain also covereth it with blessings.' So the old Psalm put the thought that sorrow may be turned into a solemn joy, and may lie at the foundation of our most flowery fruitfulness. And the same lesson we may learn from this symbol. The Christ who transforms the water of earthly gladness into the wine of heavenly blessedness, can do the same thing for the bitter waters of sorrow, and can make them the occasions of solemn joy. When the leaves drop we see through the bare branches. s.h.i.+vering and cold they may look, but we see the stars beyond, and that is better. 'This beginning of miracles' will Jesus repeat in every sad heart that trusts itself to Him.

IV. And last of all, we have here a token of His glory as supplying the deficiencies of earthly sources.

'His mother saith unto Him, "They have no wine."' The world's banquet runs out, Christ supplies an infinite gift. These great water-pots that stood there, if the whole contents of them were changed, as is possible, contained far more than sufficient for the modest wants of the little company. The water that flowed from each of them, in obedience to the touch of the servant's hand, if the change were effected then, as is possible, would flow on so long as any thirsted or any asked. And Christ gives to each of us, if we choose, a fountain that will spring unto life eternal. And when the world's platters are empty, and the world's cups are all drained dry, He will feed and satisfy the immortal hunger and the blessed thirst of every spirit that longs for Him.

The rude speech of the governor of the feast may lend itself to another aspect of this same thought. He said, in jesting surprise, 'Thou hast kept the good wine until now,' whereas the world gives its best first, and when the palate is dulled and the appet.i.te diminished, then 'that which is worse.' How true that is; how tragically true in some of our lives! In the individual the early days of hope and vigour, when all things were fresh and wondrous, when everything was apparelled in the glory of a dream, contrast miserably with the bitter experiences of life that most of us have made. Habit comes, and takes the edge off everything. We drag remembrance, like a lengthening chain, through all our life; and with remembrance come remorse and regret. 'The vision splendid' no more attends men, as they plod on their way through the weariness of middle life, or pa.s.s down into the deepening shadows of advancing and solitary old age. The best comes first, for the men who have no good but this world's. And some of you have got nothing in your cups but dregs that you scarcely care to drink.