Outline of the Book of John
- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 2 NLT
1 The next day
there was a wedding celebration in the village of Cana in Galilee. Jesus’
mother was there,
2 and Jesus and his disciples were also
invited to the celebration.
3 The wine supply ran out during the
festivities, so Jesus’ mother told him, “They have no more wine.”
4 “Dear woman, that’s not our problem,”
Jesus replied. “My time has not yet come.”
5 But his mother told the servants, “Do
whatever he tells you.”
6 Standing nearby were six stone water
jars, used for Jewish ceremonial washing. Each could hold twenty to thirty
gallons.
7 Jesus told the servants, “Fill the jars
with water.” When the jars had been filled,
8 he said, “Now dip some out, and take it
to the master of ceremonies.” So the servants followed his instructions.
9 When the master of ceremonies tasted the
water that was now wine, not knowing where it had come from (though, of course,
the servants knew), he called the bridegroom over.
10 “A host always serves the best wine first,”
he said. “Then, when everyone has had a lot to drink, he brings out the less
expensive wine. But you have kept the best until now!”
11 This miraculous sign at Cana in Galilee
was the first time Jesus revealed his glory. And his disciples believed in him.
John 2
In the close of the foregoing chapter we had
an account of the first disciples whom Jesus called, Andrew and Peter, Philip
and Nathanael. These were the first-fruits to God and to the Lamb, Rev. 14:4 . Now, in this chapter, we have, I.
The account of the first miracle which Jesus wrought-turning water into wine,
at Cana of Galilee (v. 1-11), and his appearing at Capernaum (v. 12). II. The account of the first passover he
kept at Jerusalem after he began his public ministry; his driving the buyers
and sellers out of the temple (v. 13-17); and the sign he gave to those who
quarrelled with him for it (v. 18-22), with an account of some almost believers,
that followed him, thereupon, for some time (v. 23-25),
but he knew them too well to put any confidence in them.
Verses 1-11 We
have here the story of Christ’s miraculous conversion of water into wine at a
marriage in Cana of Galilee. There were some few so well disposed as to believe
in Christ, and to follow him, when he did no miracle; yet it was not
likely that many should be wrought upon till he had something wherewith to
answer those that asked, What sign showest thou? He could have
wrought miracles before, could have made them the common actions of his life
and the common entertainments of his friends; but, miracles being designed for
the sacred and solemn seals of his doctrine, he began not to work any till he
began to preach his doctrine. Now observe,I. The occasion of this miracle.
Maimonides observes it to be to the honour of Moses that all the signs he did
in the wilderness he did upon necessity; we needed food, he brought
us manna, and so did Christ. Observe,1. The time: the third day after
he came into Galilee. The evangelist keeps a journal of occurrences, for no day
passed without something extraordinary done or said. Our Master filled up his time
better than his servants do, and never lay down at night complaining, as the
Roman emperor did, that he had lost a day. 2. The place: it was at
Cana in Galilee, in the tribe of Asher (Jos. 19:28 ), of which, before, it was said that he shall yield
royal dainties, Gen. 49:20 . Christ began to work miracles in an
obscure corner of the country, remote from Jerusalem, which was the public
scene of action, to show that he sought not honour from men ch. 5:41 ), but would put honour upon the
lowly. His doctrine and miracles would not be so much opposed by the plain
and honest Galileans as they would be by the proud and prejudiced rabbies,
politicians, and grandees, at Jerusalem.3. The occasion itself was
a marriage; probably one or both of the parties were akin to our Lord
Jesus. The mother of Jesus is said to be there, and not to
be called, as Jesus and his disciples were, which intimates that she
was there as one at home. Observe the honour which Christ hereby put upon the
ordinance of marriage, that he graced the solemnity of it, not only with his
presence, but with his first miracle; because it was instituted and blessed in
innocency, because by it he would still seek a godly seed,because it
resembles the mystical union between him and his church, and because he foresaw
that in the papal kingdom, while the marriage ceremony would be
undulydignified and advanced into a sacrament, the married
state would be unduly vilified, as inconsistent with any sacred
function. There was a marriage —gamos , a marriage-feast,to
grace the solemnity. Marriages were usually celebrated with festivals (Gen. 29:22 ;Jdg. 14:10 ), in token of joy and friendly respect, and for the
confirming of love.4. Christ and his mother and disciples were principal guests
at this entertainment. The mother of Jesus (that was her most
honourable title) was there; no mention being made of Joseph, we
conclude him dead before this. Jesus was called, and he came,
accepted the invitation, and feasted with them, to teach us to
be respectful to our relations, andsociable with them, though
they be mean. Christ was to come in a way different from that of John Baptist,
who came neither eating nor drinking, Mt. 11:18, Mt. 11:19 . It is the wisdom of the prudent to
study how to improve conversation rather than how
to decline it.(1.) There was a marriage, and Jesus was
called. Note, [1.] It is very desirable, when there is
a marriage, to have Jesus Christ present at it; to have his
spiritual gracious presence, to have the marriage owned and blessed by him:
the marriage is thenhonourable indeed; and they that marry
in the Lord (1 Co. 7:39 ) do not marry without
him. [2.] They that would have Christ with them at their marriage must
invite him by prayer; that is the messenger that must be sent to heaven for
him; and he will come:Thou shalt call, and I will answer. And he will turn
the water into wine.(2.) The disciples also were invited, those five whom he
had called (ch), for as yet he had no more; they were his family, and were
invited with him. They had thrown themselves upon his care, and they soon found
that, though he had no wealth, he had good friends. Note, [1.] Those
that follow Christ shall feast with him, they shall fare as
he fares, so he has bespoken for them ch. 12:26 ): Where I am, there shall my
servant be also. [2.] Love to Christ is testified by a love to those that
are his, for his sake; our goodness extendeth not to him,but to the
saints. Calvin observes how generous the maker of the feast was,
though he seems to have been but of small substance, to invite four or five
strangers more than he thought of, because they were followers of Christ, which
shows, saith he, that there is more of freedom, and liberality, and true
friendship, in the conversation of some meaner persons than among many of
higher rank.II. The miracle itself. In which observe,1. Theywanted wine, v. 3. (1.) There was want at
a feast; though much was provided, yet all was spent. While we are in
this world we sometimes find ourselves in straits, even then when we
think ourselves in the fulness of our sufficiency. If
always spending, perhaps all is spent ere we are aware. (2.) There
was want at a marriage feast. Note, They who, beingmarried, are
come to care for the things of the world must expect trouble in
the flesh, and count upon disappointment. (3.) It should seem, Christ and
his disciples were the occasion of this want, because there was more company
than was expected when the provision was made; but they who straiten themselves
for Christ shall not lose by him.2. The mother of Jesus solicited him
to assist her friends in this strait. We are told (v. 3-5) what passed between Christ and his mother
upon this occasion.(1.) She acquaints him with the difficulty they were in (v. 3): She saith unto him, They have no
wine. Some think that she did not expect from him any miraculous supply
(he having as yet wrought no miracle), but that she would have him make
some decent excuse to the company, and make the best of it, to save
the bridegroom’s reputation, and keep him in countenance; or (as Calvin
suggests) would have him make up the want of wine with some holy profitable
discourse. But, most probably, she looked for a miracle; for she knew he was
now appearing as the great prophet, like unto Moses, who so often seasonably
supplied the wants of Israel; and, though this was his first public miracle,
perhaps he had sometimes relieved her and her husband in their low estate. The
bridegroom might have sent out for more wine, but she was for going to the
fountain-head. Note, [1.] We ought to be concerned for the wants and straits of
our friends, and not seek our own things only. [2.] In our own and our
friends’ straits it is our wisdom and duty to apply ourselves to Christ by
prayer. [3.] In our addresses to Christ, we must not prescribe to him, but
humbly spread our case before him, and then refer ourselves to him to
do as he pleases.(2.) He gave her a reprimand for it, for he saw more amiss in
it than we do, else he had not treated it thus.—Here is,[1.] The rebuke
itself: Woman, what have I to do with thee? As many as Christ loves,
he rebukes and chastens. He calls her woman, not mother. When
we begin to be assuming, we should be reminded what we
are, men and women, frail, foolish, and corrupt. The
question, ti emoi kai soi , might be read, What is that to
me and thee? What is it to us if they do want? But it is always as we
render it, What have I to do with thee? as Judges. 11:12 ; 2 Sa. 16:10 ; Ezra. 4:3 ; Mt. 8:29 .
It therefore bespeaks a resentment, yet not at all inconsistent with the
reverence and subjection which he paid to his mother, according to the fifth
commandment (Lu. 2:51 ); for there was a time when it was
Levi’s praise that he said to his father, I have not known him, Duet. 33:9 . Now this was intended to
be, First, A check to his mother for interposing in a matter which
was the act of his Godhead, which had no dependence on her, and which she was
not the mother of. Though, as man, he was David’s Son and hers; yet, as God, he
was David’s Lord and hers, and he would have her know it. The greatest
advancements must not make us forget ourselves and our place, nor the
familiarity to which the covenant of grace admits us breed contempt.
irreverence, or any kind or degree of presumption. Secondly, It was
an instruction to others of his relations (many of whom were present here) that
they must never expect him to have any regard to his kindred according to the
flesh, in his working miracles, or that therein he should gratify them, who in
this matter were no more to him than other people. In the things of God we must
not know faces. Thirdly, It is a standing testimony against that
idolatry which he foresaw his church would in after-ages sink into, in giving undue
honours to the virgin Mary, a crime which the Roman catholics, as they call
themselves, are notoriously guilty of, when they call her the queen of
heaven, thesalvation of the
world, their mediatrix, their life and hope; not
only depending upon her merit and intercession, but beseeching her
to command her Son to do them good:Monstra te esse matrem—Show that
thou art his mother. Jussu matris impera salvatori—Lay thy maternal
commands on the Saviour. Does he not here expressly say, when a miracle
was to be wrought, even in the days of his humiliation, and his mother did but
tacitly hint an intercession, Woman, what have I to do with
thee? This was plainly designed either
to prevent or aggravate such gross idolatry, such horrid
blasphemy. The Son of God is appointed our Advocate with the Father; but the
mother of our Lord was never designed to be our advocate with the Son.[2.] The
reason of this rebuke: Mine hour is not yet come. For every thing
Christ did, and that was done to him, he had his hour, thefixed time
and the fittest time, which was punctually
observed. First, "Mine hour forworking miracles is not yet
come.’’ Yet afterwards he wrought this, before the hour, because he foresaw it
would confirm the faith of his infant disciples (v. 11),
which was the end of all his miracles: so that this was an earnest of the many
miracles he would work when his hour was come. Secondly, "Mine
hour of working miracles openly is not yet come; therefore
do not talk of it thus publicly.’’ Thirdly, "It not the
hour of my exemption from thy authority yet come, now that I
have begun to act as a prophet?’’ So Gregory
Nyssen. Fourthly, "Mine hour for working this
miracle is not yet come.’’ His mother moved him to help them when the
wine began to fail (so it may be read, v. 3),
but his hour was not yet come till it was quite spent, and there was
a total want; not only to prevent any suspicion of mixing some of the
wine that was left with the water, but to teach us that man’s extremity is
God’s opportunity to appear for the help and relief of his people. Thenhis hour
is come when we are reduced to the utmost strait, and know not what to do.
This encouraged those that waited for him to believe that though his hour was
not yet come it would come. Note, The delays of mercy are not to be
construed the denials of prayer. At the end it shall speak. (3.)
Notwithstanding this, she encouraged herself with expectations that he would
help her friends in this strait, for she bade the servants observe his
orders,v. 5. [1.] She took the reproof very submissively,
and did not reply to it. It is best not to deserve reproof from Christ, but
next best to be meek and quiet under it, and to count it a kindness, Ps. 141:5 . [2.] She kept her hope in Christ’s
mercy, that he would yet grant her desire. When we come to God in Christ for
any mercy, two things discourage us:—First,Sense of our own
follies and infirmities "Surely such imperfect prayers as ours cannot
speed.’’ Secondly, Sense of our Lord’s frowns and rebukes. Afflictions
are continued, deliverances delayed, and God seems angry at our prayers. This
was the case of the mother of our Lord here, and yet she encourages herself
with hope that he will at length give in an answer of peace, to teach us to wrestle
with God by faith and fervency in prayer, even when he seems in his providence
to walk contrary to us. We must against hope believe in hope, Rom. 4:18 . [3.] She directed the servants to have
an eye to himimmediately, and not to make their applications to her, as it
is probable they had done.She quits all pretensions to
an influence upon him, or intercession with him; let their
soulswait only on him, Ps. 62:5 .
[4.] She directed them punctually to observe his orders, without disputing, or
asking questions. Being conscious to herself of a fault in prescribingto
him, she cautions the servants to take heed of the same fault, and to attend
both his time and his way for supply: "Whatsoever he saith unto you,
do it, though you may think it ever so improper. If he saith, Give the
guests water, when they call for wine, do it. If he saith, Pour out from the
bottoms of the vessels that are spent, do it. He can make a few drops of wine
multiply to so many draughts.’’ Note, Those that expect
Christ’s favoursmust with an implicit obedience observe
his orders. The way of duty is the way to mercy; and Christ’s methods
must not be objected against.(4.) Christ did at length miraculously supply
them; for he is often better than his word, but never worse.[1.] The miracle
itself was turning water into wine; the substance of water acquiring
a new form, and having all the accidents and qualities of wine. Such
a transformation is a miracle; but the
popishtransubstantiation, the substance changed, the accidents remaining
the same, is a monster. By this Christ showed himself to be the God of nature,
who maketh the earth to bring forth wine, Ps. 109:14, Ps. 109:15 . The extracting of the blood of the
grape every year from the moisture of the earth is no less a work of power,
though, being according to the common law of nature, it is not such a work of
wonder, as this. The beginning of Moses’s miracles was turning water into blood
(Ex. 4:9 Ex. 7:20 ),
the beginning of Christ’s miracles was turning water into wine; which intimates
the difference between the law of Moses and the gospel of Christ. The curse of
the law turns water into blood, common comforts into bitterness and terror; the
blessing of the gospel turns water into wine. Christ hereby showed that his
errand into the world was to heighten and improve creature-comforts to all
believers, and make them comforts indeed. Shiloh is said to wash his
garments in wine (Gen. 49:11 ), the water for washing
being turned into wine. And the gospel call is, Come ye to the waters,
and buy wine, Isa. 55:1 .[2.] The circumstances of it magnified
it and freed it from all suspicion of cheat or collusion; for,First, It
was done in water-pots (v. 6): There were set there six water-pots of
stone. Observe, 1. For what use these water-pots were intended: for the
legal purifications from ceremonial pollutions enjoined by the law of God, and
many more by the tradition of the elders. The Jews eat not, except they
wash often (Mk. 7:3 ), and they used much water in their
washing, for which reason here were six large water-pots provided. It was a
saying among them, Qui multâ utitur aquâ in lavando, multas consequetur in
hoc mundo divitias—He who usesmuch water in washing will gain much wealth in
this world. 2. To what use Christ put them, quite different from what they
were intended for; to be the receptacles of the miraculous wine. Thus Christ
came to bring in the grace of the gospel, which is as wine,that cheereth
God and man (Jdg. 9:13 ), instead of the shadows of the law,
which were as water, weak and beggarly elements. These
were water-pots, that had never been used to have wine in them; and
of stone, which is not apt to retain the scent of former liquors, if
ever they had had wine in them. They contained two or three firkins
apiece; two or threemeasures, baths, or ephahs; the
quantity is uncertain, but very considerable. We may be sure that it was not
intended to be all drank at this feast, but for a further kindness to the
new-married couple, as the multiplied oil was to the poor widow, out of which
she mightpay her debt, and live of the rest, 2 Ki. 4:7 . Christ gives like himself, gives
abundantly, according to his riches in glory. It is the penman’s language to
say, They contained two or three firkins, for the Holy Spirit could
have ascertained just how much; thus (as ch. 6:19 )
teaching us to speak cautiously, and not confidently, of those things of which
we have not good assurance.Secondly, The water-pots were filled up to
the brim by the servants at Christ’s word, v. 7. As Moses, the servant of the Lord, when God
bade him, went to the rock, to draw water; so these servants, when Christ bade
them, went to the water, to fetch wine. Note, Since no difficulties can be
opposed to the arm of God’s power, no improbabilities are to be objected
against the word of his command.Thirdly, The miracle was wrought suddenly,
and in such a manner as greatly magnified it.a. As soon as they had filled
the water-pots, presently he said, Draw out now (v. 8), and it was done, (a. ) Without any
ceremony, in the eye of the spectators. One would have thought, as Naaman, he
should have come out, and stood, and called on the name of
God, 2 Ki. 5:11. No, he sits still in his place, says not a
word, but wills the thing, and so works it. Note, Christ does great
things and marvellous without noise, works manifest changes in a
hidden way. Sometimes Christ, in working miracles, used words and signs, but it
was for their sakes that stood by, ch. 11:42 .
(b. ) Without any hesitation or uncertainty in his own breast. He did not
say, Draw out now, and let me taste it, questioning
whether the thing were done as he willed it or no; but with the greatest
assurance imaginable, though it was his first miracle, he recommends
it to the master of the feast first. As he knew what hewould do,
so he knew what he could do, and made no essay in his work; but all
was good, very good, even in the beginning.b. Our Lord Jesus directed the
servants, (a. ) Todraw it out; not to let it alone in the vessel, to
be admired, but to draw it out, to be drank. Note, [a. ] Christ’s
works are all for use; he gives no man a talent to
be buried, but to betraded with. Has he turned thy water into
wine, given thee knowledge and grace? It is toprofit withal; and
therefore draw out now. [b. ] Those that would know Christ must
make trial of him, must attend upon him in the use of ordinary means, and then
may expect extraordinary influence. That which is laid up for all
that fear God is wrought for those that trust in him (Ps. 31:19 ), that by the exercise of
faith draw out what is laid up. (b. ) To present
it to the governor of the feast. Some think that this governor
of the feast was only the chief guest, that sat at the upper end of the
table; but, if so, surely our Lord Jesus should have had that place, for he
was, upon all accounts, the principal guest; but it seems another had the
uppermost room, probably one that loved it (Mt. 23:6 ), and choseit, Lu. 14:7 . And Christ, according to his own
rule, sat down in the lowest room; but, though he was not treated as
the Master of the feast, he kindly approved himself a friend to the feast, and,
if not its founder, yet its best benefactor. Others think that
this governorwas the inspector and monitor of the feast: the same with
Plutarch’s symposiarcha,whose office it was to see that each had enough,
and none did exceed, and that there were no indecencies or disorders. Note,
Feasts have need of governors, because too many, when they are at feasts, have
not the government of themselves. Some think that this governor was
the chaplain, some priest or Levite that craved a blessing and gave
thanks, and Christ would have the cup brought to him, that he might bless it,
and bless God for it; for the extraordinary tokens of Christ’s presence and
power were not to supersede, or jostle out, the ordinary rules and methods of
piety and devotion.Fourthly,The wine which was thus miraculously provided was
of the best and richest kind, which was acknowledged by the governor of the
feast; and that it was really so, and not his fancy, is certain, because he
knew not whence it was, v. 9, v. 10.
It was certain that this was wine. The governor knew this when he
drank it, though he knew not whence it was;the servants knew whence it
was, but had not yet tasted it. if the taster had seen the drawing of it, or
the drawers had had the tasting of it, something might have been imputed to
fancy; but now no room is left for suspicion. 2. That it was the best wine.
Note, Christ’s works commend themselves even to those that know not their
author. The products of miracles were always the best in their kind. This wine
had a stronger body, and better flavour, than ordinary.
This the governor of the feast takes notice of to the bridegroom, with an air
of pleasantness, as uncommon. (1.) The common method was otherwise.
Good wine is brought out to the best advantage at the beginning of a feast,
when the guests have their heads clear and their appetites fresh, and can relish
it, and will commend it; but when they have well drank, when their
heads are confused, and their appetites palled, good wine is but thrown away
upon them, worse will serve then. See the vanity of all the pleasures of sense;
they soon surfeit, but never satisfy; the longer they are enjoyed, the less
pleasant they grow. (2.) This bridegroom obliged his friends with a reserve of
the best wine for the grace-cup: Thou hast kept the good wine until
now; not knowing to whom they were indebted for this good wine, he returns
the thanks of the table to the bridegroom. She did not know that I gave
her corn and wine, Hos. 2:8 . Now, [1.] Christ, in providing thus
plentifully for the guests, though he hereby allows a sober cheerful use of
wine, especially in times of rejoicing (Neh. 8:10 ),
yet he does not invalidate his own caution, nor invade it, in the least, which
is, that our hearts be not at any time, no not at a marriage
feast, overcharged with surfeiting and drunkenness,Lu. 21:34 . When Christ provided so
much good wine for them that had well drunk, he
intended to try their sobriety, and to teach them how
to abound, as well as how to want.Temperance per
force is a thankless virtue; but if divine providence gives us abundance
of the delights of sense, and divine grace enables us to use them moderately,
this is self-denial that is praiseworthy. He also intended that some should be
left for the confirmation of the truth of the miracle to the faith of others.
And we have reason to think that the guests at this table were so
well taught, or at least were now so well awed by the presence of
Christ, that none of them abused this wine to excess. Theses two
considerations, drawn from this story, may be sufficient at any time to fortify
us against temptations to intemperance: First, That our meat and drink
are the gifts of God’s bountyto us, and we owe our liberty to use them,
and our comfort in the use of them, to the mediation of Christ; it is therefore
ungrateful and impious to abuse them. Secondly, That, wherever we
are, Christ has his eye upon us; we should eat bread before God (Ex. 18:12), and then we should
not feed ourselves without fear. [2.] He has given us a specimen
of the method he takes in dealing with those that deal with him, which is, to
reserve the bestfor the last, and therefore they
must deal upon trust. The recompence of their services and
sufferings is reserved for the other world; it is a glory to be
revealed. The pleasures of sin give their colour in the cup, but at
the last bite; but the pleasures of religion will bepleasures for
evermore. III. In the conclusion of this story (v. 11) we are told, 1. That this was the
beginning of miracles which Jesus did. Many miracles had been
wroughtconcerning him at his birth and baptism, and he himself was the
greatest miracle of all; but this was the first that was
wrought by him. He could have wrought miracles when he disputed with
the doctors, but his hour was not come. He had power, but there was a time
of the hiding of his power. 2. That herein he manifested
his glory; hereby he proved himself to be the Son of God, and his
glory to be that of the only-begotten of the Father. He also discovered the
nature and end of his office; the power of a God, and the grace of a Saviour,
appearing in all his miracles, and particularly in this, manifested the glory
of the long-expected Messiah. 3. That his disciples believed on
him. Those whom he had called (ch. 1), who had seen no miracle, and yet
followed him, now saw this, shared in it, and had their faith strengthened by
it. Note, (1.) Even the faith that is true is at first but weak. The strongest
men were once babes, so were the strongest Christians. (2.) The manifesting of
the glory of Christ is the great confirmation of the faith of Christians.
John 12-25
12 After the wedding he went to Capernaum
for a few days with his mother, his brothers, and his disciples.
13 It was nearly time for the Jewish Passover
celebration, so Jesus went to Jerusalem.
14 In the Temple area he saw merchants
selling cattle, sheep, and doves for sacrifices; he also saw dealers at tables
exchanging foreign money.
15 Jesus made a whip from some ropes and
chased them all out of the Temple. He drove out the sheep and cattle, scattered
the money changers’ coins over the floor, and turned over their tables.
16 Then, going over to the people who sold
doves, he told them, “Get these things out of here. Stop turning my Father’s
house into a marketplace!”
17 Then his disciples remembered this
prophecy from the Scriptures: “Passion for God’s house will consume me.”
18 But the Jewish leaders demanded, “What
are you doing? If God gave you authority to do this, show us a miraculous sign to
prove it.”
19 “All right,” Jesus replied. “Destroy
this temple, and in three days I will raise it up.”
20 “What!” they exclaimed. “It has taken
forty-six years to build this Temple, and you can rebuild it in three
days?”
21 But when Jesus said “this temple,” he
meant his own body.
22After he was raised from the dead, his
disciples remembered he had said this, and they believed both the Scriptures
and what Jesus had said.
Verses 12-22 Here
we have,I. The short visit Christ made to Capernaum, v. 12. It was
a large and populous city, about a day’s journey from Cana; it is
called his own city (Mt. 9:1),
because he made it his head-quarters in Galilee, and what little rest he had
was there. It was a place of concourse, and therefore Christ chose
it, that the fame of his doctrine and miracles might thence spread the further.
Observe,1. The company that attended him thither: his mother, his
brethren, and his disciples. Wherever Christ went, (1.) He would
not go alone, but would take those with him who had put themselves under
his guidance, that he might instruct them, and that they might attest his
miracles. (2.) He could not go alone, but they would follow him,
because they liked the sweetness either of his doctrine or of his wine, ch. 6:26 .
His mother, though he had lately given her to understand that in the works of
his ministry he should pay no more respect to her than to any other person, yet
followed him; not to intercede with him, but to learn of him.
His brethren also and relations, who were at the marriage and were
wrought upon by the miracle there, and his disciples, who attended
him wherever he went. It should seem, people were more affected with Christ’s
miracles at first than they were afterwards, when custom made them seem less
strange.2. His continuance there, which was at this time not many
days,designing now only to begin the acquaintance he would
afterwards improve there. Christ was still upon the remove, would not
confine his usefulness to one place, because manyneeded him. And
he would teach his followers to look upon themselves but as sojournersin
this world, and his ministers to follow their opportunities, and go where their
work led them. We do not now find Christ in the synagogues, but he privately
instructed his friends, and thus entered upon his work by degrees. It
is good for young ministers to accustom themselves to pious and edifying
discourse in private, that they may with the better preparation, and greater
awe, approach their public work. He did not stay long at Capernaum, because the
passover was at hand, and he must attend it at Jerusalem; for every thing is
beautiful in its season. The less good must give way to the greater, and all
the dwellings of Jacob must give place to the gates of Zion.II. The passover he
kept at Jerusalem; it is the first after his baptism, and the
evangelist takes notice of all the passovers he kept henceforward, which were
four in all, the fourth that at which he suffered (three years after
this), and half a year was now past since his baptism. Christ, being made
under the law, observed the passover at Jerusalem; see Ex. 23:17 .
Thus he taught us by his example a strict observance of divine institutions,
and a diligent attendance on religious assemblies. He went up to Jerusalem
when the passover was at hand, that he might be there with the
first. It is called the Jews’ passover, because it was peculiar
to them (Christ is our Passover); now shortly God will no longer own
it for his. Christ kept the passover at Jerusalem yearly, ever since he was
twelve years old, in obedience to the law; but now that he has entered upon his
public ministry we may expect something more from him than before; and two
things we are here told he did there:—1. He purged the temple, v. 14-17. Observe
here,(1.) The first place we find him in at Jerusalem was
the temple, and, it should seem, he did not make any public
appearance till he came thither; for his presence and preaching there were that
glory of the latter house which was to exceed the glory of the
former, Hag. 2:9 .
It was foretold (Mal. 3:1 ): I
will send my messenger, John Baptist; he never preached in the temple,
butthe Lord, whom ye seek, he shall suddenly come to his
temple, suddenly after the appearing of John Baptist; so that this was the
time, and the temple the place, when, and where, the Messiah was to be
expected.(2.) The first work we find him at in the temple was
the purging of it; for so it was foretold there (Mal. 3:2, Mal. 3:3 ): He
shall sit as a refiner and purify the sons of Levi. Now was come
the time of reformation. Christ came to be the great reformer;
and, according to the method of the reforming kings of Judah, he
first purged out what was amiss (and that used to be passover-work
too, as in Hezekiah’s time, 2 Chr. 30:14, 2 Chr. 30:15 ,
and Josiah’s, 2 Ki. 23:4 ,
etc.), and then taught them to do well. First purge out the old
leaven, and then keep the feast. Christ’s design in coming into
the world was to reform the world; and he expects that all who come to him
should reform their hearts and lives, Gen. 35:2 .
And this he has taught us by purging the temple. See here,[1.] What were the
corruptions that were to be purged out. He found a market in one of the courts
of the temple, that which was called the court of the
Gentiles, within themountain of
that house. There, First, They sold oxen, and sheep,
and doves, for sacrifice; we will suppose, not for common use, but for the
convenience of those who came out of the country, and could not bring their
sacrifices in kind along with them; see Deu. 14:24-26 .
This market perhaps had been kept by the pool of Bethesda ch. 5:2 ),
but was admitted into the temple by the chief priests, for filthy lucre; for,
no doubt, the rents for standing there, and fees for searching the beasts sold
there, and certifying that they werewithout blemish, would be a
considerable revenue to them. Great corruptions in the church owe their rise to
the love of money, 1 Tim. 6:5, 1 Tim. 6:10 . Secondly, Theychanged
money, for the convenience of those that were to pay a half-shekel in
specieevery year, by way of poll, for the service of the tabernacle (Ex. 30:12 ),
and no doubt they got by it.[2.] What course our Lord took to purge out those
corruptions. He had seen these in the temple formerly, when he was in a private
station; but never went about to drive them out till now, when he had taken
upon him the public character of a prophet. He did not complain to the chief
priests, for he knew they countenanced those corruptions. But he himself,First,
Drove out the sheep and oxen, and those that sold them, out of
the temple. He never used force to drive any into the
temple, but only to drive those out that profaned it. He did not seize the
sheep and oxen for himself, did not distrain and impound them, though
he found them damage faissant-actual trespassers upon his Father’s
ground; he only drove them out, and their owners with them. He made a scourge
of small cords, which probably they had led their sheep and oxen
with, and thrown them away upon the ground, whence Christ gathered them.
Sinners prepare the scourges with which they themselves will be driven out from
the temple of the Lord. He did not make a scourge to chastise the offenders
(his punishments are of another nature), but only to drive out the cattle; he
aimed no further than at reformation. See Rom. 13:3, Rom. 13:4 ;2 Co. 10:8 .Secondly, He poured
out the changers’ money, to kerma —the small money—the Nummorum
Famulus. In pouring out the money, he showed his contempt of it;
he threw it to the ground, to the earth as
it was. In overthrowing the tables, he showed his
displeasure against those that make religion a matter of worldly gain.
Money-changers in the temple are the scandal of it. Note, In reformation, it is
good to make thorough work; he drove them all out; and not only threw
out the money, but, in overturning the tables, threw out the trade too.Thirdly,
He said to them that sold doves (sacrifices for the poor),Take these
things hence. The doves, though they took up less room, and were a less
nuisance than the oxen and sheep, yet must not be allowed there. The sparrows
and swallows were welcome, that were left to God’s providence (Ps. 84:3 ),
but not the doves, that were appropriated to man’s profit. God’s temple must
not be made a pigeon-house. But see Christ’s prudence in his zeal. When he
drove out the sheep and oxen, the owners might follow them; when he poured out
the money, they might gather it up again; but, if he had turned the doves
flying, perhaps they could not have been retrieved; therefore to them that sold
doves he said, Take these things hence. Note, Discretion must always
guide and govern our zeal, that we do nothing unbecoming ourselves, or
mischievous to others.Fourthly, He gave them a good reason for what he
did: Make not my Father’s house a house of merchandise. Reason
for conviction should accompany force for correction.a. Here is a reason
why they should not profane the temple, because it was thehouse
of God, and not to be made a house of merchandise. Merchandise is a
good thing in the exchange, but not in the temple. This was, (a. )
to alienate that which was dedicated to the honour of God; it
was sacrilege; it was robbing God. (b. ) It was to debase that
which was solemn and awful, and to make it mean. (c. ) It was to disturb
and distract those services in which men ought to be most solemn, serious, and
intent. It was particularly an affront to the sons of the stranger in
their worship to be forced to herd themselves with the sheep and oxen, and to
be distracted in their worship by the noise of a market, for this market was
kept in the court of the Gentiles. (d. ) It was to make the business of
religion subservient to a secular interest; for the holiness of the place must
advance the market, and promote the sale of their commodities. Those make God’s
house a house of merchandise, [a. ] Whose minds are filled with cares
about worldly business when they are attending on religious exercises, as
those, Amos. 8:5 ;Eze. 33:31 .
[b. ] Who perform divine offices for filthy lucre, and sell the gifts of
the Holy Ghost, Acts. 8:18 .b. Here
is a reason why he was concerned to purge it, because it was his Father’s
house. And, (a. ) Therefore he had authority to purge it, for he was
faithful, as a Son over his own house. Heb. 3:5, Heb. 3:6 .
In calling God his Father, he intimates that he was the Messiah, of whom it was
said, He shall build a house for my name, and I will be his Father, 2 Sa. 7:13, 2 Sa. 7:14 .
(b. ) Therefore he had a zeal for the purging of it: "It is my
Father’s house, and therefore I cannot bear to see it profaned,
and himdishonoured.’’ Note, If God be our Father in heaven, and it be
therefore our desire that his name may be sanctified, it cannot but be our
grief to see it polluted. Christ’s purging the temple thus may justly be reckoned
among his wonderful works. Inter omnia signa quae fecit Dominus, hoc
mihi videtur esse mirabilius—Of all Christ’s wonderful works this appears
to me the most wonderful. — Hieron. Considering, [a. ] That he did it
without theassistance of any of his friends; probably it had
been no hard matter to have raised themob, who had a great veneration for
the temple, against these profaners of it; but Christ never countenanced any
thing that was tumultuous or disorderly. There was one touphold, but his
own arm did it. [b. ] That he did it without the resistance of
any of hisenemies, either the market-people themselves, or the chief
priests that gave them their licences, and had
the posse templi—temple force, at their command. But the
corruption was too plain to be justified; sinners’ own consciences are
reformers’ best friends; yet that was not all, there was a divine power put
forth herein, a power over the spirits of men; and in this non-resistance of
theirs that scripture was fulfilled (Mal. 3:2, Mal. 3:3 ), Who
shall stand when he appeareth? Fifthly, Here is the remark which his
disciples made upon it (v. 17): They
remembered that it was written, The Zeal of thine house hath eaten me
up.They were somewhat surprised at first to see him to whom they were directed
as theLamb of God in such a heat, and him whom they believed to be
the King of Israel take so little state upon him as to do this
himself; but one scripture came to their thoughts, which taught them to
reconcile this action both with the meekness of the Lamb of God and
with the majesty of the King of Israel; for David, speaking of the
Messiah, takes notice of hiszeal for God’s house, as so great that it
even ate him up, it made him forget himself,Ps. 69:9 .
Observe, 1. The disciples came to understand the meaning of what Christ did, by
remembering the scriptures: They remembered now that it was
written. Note, The word of God and the works of God do mutually explain
and illustrate each other. Dark scriptures are expounded by their
accomplishment in providence, and difficult providences are made easy by
comparing them with the scriptures. See of what great use it is to the
disciples of Christ to be ready and mighty in the
scriptures, and to have their memories well stored with scripture truths, by
which they will be furnished for every good work, 2. The scripture
they remembered was very apposite: The zeal of thine house hath eaten me
up. David was in this a type of Christ that he was zealous for God’s
house,Ps. 132:2, Ps. 132:3 .
What he did for it was with all his might; see 1 Chr. 29:2 .
The latter part of that verse (Ps. 69:9 )
is applied to Christ (Rom. 15:3 ),
as the former part of it here. All the graces that were to be found among the
Old-Testament saints were eminently in Christ, and particularly this of zeal
for the house of God, and in them, as they were patterns to us, so they were
types of him. Observe, (1.) Jesus Christ was zealously affected to the house of
God, his church: he loved it, and was always jealous for its honour and
welfare. (2.) This zeal did even eat him up; it made
him humble himself, andspend himself, and expose himself. My
zeal has consumed me, Ps. 119:139 .
Zeal for the house of God forbids us to consult our own credit, ease, and
safety, when they come in competition with our duty and Christ’s service, and
sometimes carries on our souls in our duty so far and so fast that our bodies
cannot keep pace with them, and makes us as deaf as our Master was to those who
suggested, Spare thyself. The grievances here redressed might seem
but small, and such as should have been connived at; but such was Christ’s zeal
that he could not bear even those that sold and bought in the
temple. Si ibi ebrios inveniret quid faceret Dominus! (saith St.
Austin.) If he had found drunkards in the temple, how much more would he
have been displeased! 2. Christ, having thus purged the temple, gave
a sign to those who demanded it to prove his authority for so doing. Observe
here,(1.) Their demand of a sign: Then answered the Jews, that is the
multitude of the people, with their leaders. Being Jews, they should rather
have stood by him, and assisted him to vindicate the honour of their temple;
but, instead of this, they objected against it. note, Those who apply
themselves in good earnest to the work of reformation must expect to meet with
opposition. When they could object nothing against the thing itself, they
questioned his authority to do it: "What sign showest thou unto
us, to prove thyself authorized and commissioned to do these things?’’ It
was indeed a good work to purge the temple; but what had he to do to undertake
it, who was in no office there? They looked upon it as an act of jurisdiction,
and that he must prove himself a prophet, yea, more than a
prophet. But was not the thing itself sign enough? His ability to drive so
many from their posts, without opposition, was a proof of his authority; he
that was armed with such a divine power was surely armed with a divine
commission. What ailed these buyers and sellers, that they fled,
that they were driven back? Surely it was at the presence of the
Lord (Ps. 114:5, Ps. 114:7 ),
no less a presence.(2.) Christ’s answer to this demand, v. 19. He did
not immediately work a miracle to convince them, but gave them a sign in
something to come, the truth of which must appear by the event,
according to Deu. 18:21, Deu. 18:22 .Now,
[1.] The sign that he gives them is his own death andresurrection. He
refers them to that which would be, First, His last sign.
If they would not be convinced by what they saw and heard, let them wait.
Secondly, The great sign to prove him to be the Messiah; for
concerning him it was foretold that he should be bruised (Isa. 53:5 ), cut
off (Dan. 9:26 ),
and yet that he should not see corruption, Ps. 16:10 .
These things were fulfilled in the blessed Jesus, and therefore truly he
was the Son of God, and had authority in the temple, his Father’s
house.[2.] He foretels his death and resurrection, not in plain terms, as he
often did to his disciples, but in figurative expressions; as afterwards, when
he gave this for a sign, he called it the sign of the prophet
Jonas, so here, Destroy this temple, and in three days I will raise
it up. Thus he spoke in parables to those who were willingly ignorant,
that they might not perceive,Mt. 13:13, Mt. 13:14 .
Those that will not see shall not see. Nay, this figurative speech used here
proved such a stumbling-block to them that it was produced in
evidence against him at his trial to prove him a blasphemer. Mt. 26:60, Mt. 26:61 .
Had they humbly asked him the meaning of what he said, he would have told them,
and it had been a savour of life unto life to them, but they were resolved to
cavil, and it proved a savour of death unto death. They that would not be
convinced were hardened, and the manner of expressing this prediction
occasioned the accomplishment of the prediction itself. First,He foretels
his death by the Jews’ malice, in these words, Destroy you this
temple; that is, "You will destroy it, I know you will. I will permit
you to destroy it.’’ Note, Christ, even at the beginning of his ministry, had a
clear foresight of all his sufferings at the end of it, and yet went on
cheerfully in it. It is good, at setting out, to expect
the worst. Secondly, He foretels his resurrection by his own power:
In three days I will raise it up. There were others that were
raised, but Christ raised himself, resumed his own life.[3.] He chose to
express this by destroying and re-edifying the
temple, First, Because he was now to justify himself in purging the
temple, which they had profaned; as if he had said, "You that defile one
temple will destroy another; and I will prove my authority
to purge what you have defiled by raising what
you will destroy.’’ The profaning of the temple is
thedestroying of it, and its reformation its resurrection.
Secondly, Because the death of Christ was indeed the destruction of the
Jewish temple, the procuring cause of it; and his resurrection was the raising
up of another temple, the gospel church, Zec. 6:12 .
The ruins of their place and nation ch. 11:48 )
were the riches of the world. See Amos. 9:11 ;Acts. 15:16 .(3.)
Their cavil at this answer: "Forty and six years was this temple in
building, v. 20. Temple
work was always slow work, and canst thou make such quick work of it?’’ Now
here, [1.] They show some knowledge; they could tell how long the
temple was in building. Dr. Lightfoot computes that it was just forty-six years
from the founding of Zerubbabel’s temple, in the second year of Cyrus, to the
complete settlement of the temple service, in the 32nd year of Artaxerxes; and
the same from Herod’s beginning to build this temple, in the 18th year of his
reign, to this very time, when the Jews said that this as just forty-six
years: okodomethe —hath this temple been built. [2.] They
showmore ignorance, First, Of the meaning of Christ’s
words. Note, Men often run into gross mistakes by understanding that
literally which the scripture speaks figuratively. What abundance of mischief
has been done by interpreting, This is my body, after a corporal and
carnal manner! Secondly, Of the almighty power of
Christ, as if he could do no more than another man. Had they known that
this was he who built all things in six days they would not have made
it such an absurdity that he should build a temple in three days.(4.) A
vindication of Christ’s answer from their cavil. The difficulty is soon solved
by explaining the terms: He spoke of the temple of his body, v. 21. Though
Christ had discovered a great respect for the temple, in purging it,
yet he will have us know that the holiness of it, which he was so jealous for,
was but typical, and leads us to the consideration of another temple
of which that was but a shadow, the substance being Christ, Heb. 9:9 ; Col. 2:17 .
Some think that when he said, Destroy this temple, he pointed to his
own body, or laid his hand upon it; however, it is certain that he spoke
of the temple of his body. Note, The body of Christ is the true temple, of
which that at Jerusalem was a type. [1.] Like the temple, it was built by
immediate divine direction: "A body hast thou prepared me,’’ 1 Chr. 28:19 .
[2.] Like the temple, it was a holy house; it is called that
holy thing. [3.] It was, like the temple, the habitation of God’s glory;
there the eternal Word dwelt, the true shechinah. He is Emmanuel—God with
us. [4.] The temple was the place and medium of intercourse
between God and Israel: there God revealed himself to them; there they
presented themselves and their services to him. Thus by Christ God speaks to
us, and we speak to him. Worshippers looked towards that house, 1 Ki. 8:30, 1 Ki. 8:35 .
So we must worship God with an eye to Christ.(5.) A reflection which the
disciples made upon this, long after, inserted here, to illustrate the story (v. 22): When
he was risen from the dead, some years after, his disciples
remembered that he had said this. We found them, 5:17, remembering
what had been written before of him, and here we find them
remembering what they had heard from him. Note, The memories of
Christ’s disciples should be like the treasure of the good house-holder,
furnished with things both new andold, Mt. 13:52 .
Now observe,[1.] When they remembered that saying: When he was
risen from the dead. It seems, they did not at this time fully understand
Christ’s meaning, for they were as yet but babes in knowledge; but they laid up
the saying in their hearts, and afterwards it became both intelligible and
useful. Note, It is good to hear for the time to come, Isa. 42:23 .
The juniors in years and profession should treasure up those truths of which at
present they do not well understand either the meaning or the use, for they
will be serviceable to them hereafter, when they come to greater proficiency.
It was said of the scholars of Pythagoras that his precepts seemed to freeze in
them till they were forty years old, and then they began to thaw; so this
saying of Christ revived in the memories of his disciples when he was
risen from the dead; and why
the? First, Because then the Spirit was poured out to bring
things to their remembrance which Christ had said to them, and to make them
both easy and ready to them, ch. 14:26 .
That very day that Christ rose form the dead he opened their
understandings, Lu. 24:45 . Secondly, Because
then this saying of Christ was fulfilled. When the temple of his body had
been destroyed and wasraised again, and that upon the third
day, then they remembered this among other words which Christ had said to
this purport. Note, It contributes much to the understanding of the scripture
to observe the fulfilling of the scripture. The event will expound the
prophecy.[2.] What use they made of it: They believed the scripture, and
the word that Jesus had said; their belief of these was confirmed and
received fresh support and vigour. They were slow of heart to believe (Lu. 24:25 ),
but they were sure. The scripture and the word of
Christ are here put together. not because they concur and exactly agree
together, but because they mutually illustrate and strengthen each other. When
the disciples saw both what they had read in the Old Testament, and what they
had heard from Christ’s own mouth, fulfilled in his death and resurrection,
they were the more confirmed in their belief of both.
John 2:23-25
23 Because of the miraculous signs Jesus
did in Jerusalem at the Passover celebration, many began to trust in him.
24 But Jesus didn’t trust them, because he
knew all about people.
25 No one needed to tell him about human
nature, for he knew what was in each person’s heart.
Matthew Henry Commentary
Verses 23-25 We
have here an account of the success, the poor success, of Christ’s preaching
and miracles at Jerusalem, while he kept the passover there. Observe,I. That
our Lord Jesus, when he was at Jerusalem at the passover, did preach and work
miracles. People’s believing on him implied that he preached; and it
is expressly said,They saw the miracles he did. He was now in
Jerusalem, the holy city, whence the word of the Lord was to
go froth. His residence was mostly in Galilee, and therefore when he
was in Jerusalem he was very busy. The time was holy time, the
feast-day, time appointed for the service of God; at the passover
the Levites taught the good knowledge of the Lord (2 Chr. 30:22 ),
and Christ took that opportunity of preaching, when the concourse of people was
great, and thus he would own and honour the divine institution of the
passover.II. That hereby many were brought to believe in his name, to
acknowledge him a teacher come from God, as Nicodemus did ch. 3:2 ),
a great prophet; and, probably, some of those who looked for redemption in
Jerusalem believed him to be the Messiah promised, so ready were they to
welcome the first appearance of that bright and morning star. III.
That yet Jesus did not commit himself unto them (v. 24): ouk
episteuen heauton autois — He did not trust himself with
them. It is the same word that is used for believing in him. So
that to believe in Christ is to commit ourselves to him and to his
guidance. Christ did not see cause to repose any confidence in these new
converts at Jerusalem, where he had many enemies that sought to destroy him,
either, 1. Because they were false, at least some of them, and would
betray him if they had an opportunity, or were strongly tempted to do so. He
had more disciples that he could trust among the Galileans than among the
dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed
in whom you confide; memneso apistein —learn to
distrust. Or, 2. Because they were weak, and I would hope that
this was the worst of it; not that they were treacherous and designed
him a mischief, but, (1.) They were timorous, and wanted zeal and
courage, and might perhaps be frightened to do a wrong thing. In times of
difficulty and danger, cowards are not fit to be trusted. Or, (2.) They
were tumultuous, and wanted discretion and management. These in
Jerusalem perhaps had their expectations of the temporal reign of the
Messiah more raised than others, and, in that expectation, would be ready to
give some bold strokes at the government if Christ would havecommitted himself
to them and put himself at the head of them; but he would not, for his
kingdom is not of this world. We should be shy of turbulent unquiet people, as
our Master here was, though they profess to believe in Christ, as
these did.IV. That the reason why he did not commit himself to them was
because he knew them (v. 25), knew
the wickedness of some and the weakness of others. The evangelist takes this
occasion to assert Christ’s omniscience. 1. He knew all men, not only
their names and faces, as it is possible for us to know many, but their nature,
dispositions, affections, designs, as we do not know any
man, scarcely ourselves. He knows all men, for his
powerful hand made them all, his piercing eye sees them all, sees into them. He
knows his subtle enemies,and all their secret projects; his false
friends, and their true characters; what they really are, whatever they
pretend to be. He knows them that are truly his, knows their integrity, and
knows their infirmity too. He knows their frame. 2. He needed
not that any should testify of man. His knowledge was not by information
from others, but by his own infallible intuition. It is the infelicity of
earthly princes that they must see with other men’s eyes, and hear with other
men’s ears, and take things as they are represented to them; but Christ goes
purely upon his own knowledge. Angels are his messengers, but not his spies,
forhis own eyes run to and fro through the earth, 2 Chr. 16:9 .
This may comfort us in reference to Satan’s accusations, that Christ will not
take men’s characters from him. 3. He knew what was in man; in
particular persons, in the nature and race of man. We know what is done by
men; Christ knows what is in them, tries the heart and
the reins. This is the prerogative of that essential eternal
Word, Heb. 4:12, Heb. 4:13 .
We invade his prerogative if we presume to judge men’s hearts. How fit is
Christ to be the Saviour of men, very fit to be the physician, who
has such a perfect knowledge of the patient’s state and case, temper and
distemper; knows what is in him! How fit also to be the Judge of all!For
the judgment of him who knows all men, all in men, must
needs be according to truth.Now this is all the success of Christ’s
preaching and miracles at Jerusalem, in this journey. The Lord comes to his
temple, and none come to him but a parcel of weak simple people, that he can
neither have credit from nor put confidence in; yet he
shall at length see of the travail of his soul.
