"Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim."—John 2:7.
YOU KNOW THE NARRATIVE. Jesus was at a wedding feast, and when the wine ran short, he provided for it right bountifully. I do not think that I should do any good if I were to enter upon the discussion as to what sort of wine our Lord Jesus made on this occasion. It was wine, and I am sure it was very good wine, for he would produce nothing quite but the best. Was it wine such as men understand by that word now? It was wine; but there are very few people in this country who ever see, much less drink, any of that beverage. That which goes under the name of wine is not true wine, but a fiery, brandied concoction of which I feel sure that Jesus would not have tasted a drop. The fire-waters and blazing spirits of modern wine manufacturers are very different articles from the juice of the grape, mildly exhilarating, which was the usual wine of more sober centuries. As to the wine such as is commonly used in the East, a person must drink inordinately before he would become intoxicated with it. It would be possible, for there were cases in which men were intoxicated with wine; but, as a rule, intoxication was a rare vice in the Savior's times and in the preceding ages. Had our great Exemplar lived under our present circumstances, surrounded by a sea of deadly drink, which is ruining tens of thousands, I know how he would have acted. I am sure he would not have contributed by word or deed to the rivers of poisonous beverages in which bodies and souls are now being destroyed wholesale. The kind of wine which he made was such that, if there had been no stronger drink in the world, nobody might have thought it necessary to enter any protest against drinking it. It would have done nobody any hurt, be sure of that, or else Jesus our loving Savior would not have made it.
Some have raised a question about the great quantity of wine, for I suppose there must have been no less than one hundred and twenty gallons, and probably more. "They did not want all that," says one, "and even of the weakest kind of wine it would be a deal too much." But you are thinking of an ordinary wedding here, are you not, when there are ten or a dozen, or a score or two, met together in a parlour? An oriental wedding is quite another affair. Even if it be only a village, like Cana of Galilee, everybody comes to eat and drink, and the feast lasts on for a week or a fortnight. Hundreds of people must be fed, for often open house is kept. Nobody is refused, and consequently a great quantity of provision is required. Besides, they may not have consumed all the wine at once. When the Lord multiplied loaves and fishes, they must eat the loaves and fishes directly, or else the bread would grow mouldy, and the fish would be putrid; but wine could be stored and used months afterwards. I have no doubt that such wine as Jesus Christ made was as good for keeping as it was for using. And why not set the family up with a store in hand? They were not very rich people. They might sell it if they liked. At any rate, that is not my subject, and I do not intend getting into hot water over the question of cold water. I abstain myself from alcoholic drink in every form, and I think others would be wise to do the same; but of this each one must be a guide unto himself.
Jesus Christ commenced the gospel dispensation, not with a miracle of vengeance, like that of Moses, who turned water into blood, but with a miracle of liberality, turning water into wine. He does not only supply necessaries, but gives luxuries, and this is highly significant of the kingdom of his grace. Here he not only gives sinners enough to save them, but he gives abundantly, grace upon grace. The gifts of the covenant are not stinted or stunted, they are neither small in quantity nor in quality. He gives to men not only the water of life that they may drink and be refreshed, but "wines on the lees well refined" that they may rejoice exceedingly. And he gives like a king, who gives lavishly, without counting the cups and bottles. As to one hundred and twenty gallons, how little is that in comparison with the rivers of love and mercy which he is pleased to bestow freely out of his bountiful heart upon the most needy souls. You may forget all about the wine question, and all about wine, bad, good, or indifferent. The less we have to do with it the better, I am quite sure. And now let us think about our Lord's mercy, and let the wine stand as a type of his grace, and the abundance of it as the type of the abundance of his grace which he doth so liberally bestow.
Now, concerning this miracle, it may well be remarked how simple and unostentatious it was. One might have expected that when the great Lord of all came here in human form he would commence his miraculous career by summoning the scribes and Pharisees at least, if not the kings and princes of the earth, to see the marks of his calling and the guarantees and warrants of his commission; gathering them all together to work some miracle before them, as Moses and Aaron did before Pharaoh, that they might be convinced of his Messiahship. He does nothing of the kind. He goes to a simple wedding among poor people, and there in the simplest and most natural way he displays his glory. When the water is to be turned into wine, when he selects that as the first miracle, he does not call for the master of the feast even, or for the bridegroom himself or for any of the guests, and begin to say, "You clearly perceive that your wine is all gone. Now, I am about to show you a great marvel, to turn water into wine." No, he does it quietly with the servants: he tells them to fill the waterpots: he uses the baths: he does not ask for any new vessels, but uses what were there, making no fuss or parade. He uses water, too, of which they had abundance, and works the miracle, if I may so speak, in the most commonplace and natural style; and that is just the style of Jesus Christ. Now, if it had been a Romish miracle it would have been done in a very mysterious, theatrical, sensational way, with no end of paraphernalia; but, being a genuine miracle, it is done just as nearly after the course of nature as the supernatural can go. Jesus does not have the waterpots emptied and then fill them with wine, but he goes as far with nature as nature will go, and uses water to make the wine from; therein following the processes of his providence which are at work every day. When the water drops from heaven, and flows into the earth to the roots of the vine, and so swells out the clusters with ruddy juice, it is through water that wine is produced. There is only a difference as to time whether the wine is created in the cluster, or in the waterpots. Our Lord does not call for any strangers to do it, but the ordinary servants shall bring ordinary water; and while they are drawing out the water, or what appears to them to be water, the servants shall perceive that the water has been turned into wine.
Now, whenever you try to serve Jesus Christ do not make a fuss about it, because he never made any fuss in what he did, even when he was working amazing miracles. If you want to do a good thing, go and do it as naturally as ever you can. Be simple hearted and simple minded. Be yourself. Do not be affected in your piety, as if you were going to walk to heaven on stilts: walk on your own feet, and bring religion to your own door and to your own fireside. If you have a grand work to do, do it with that genuine simplicity which is next. akin to sublimity; for affectation, and everything that is gaudy and ostentatious, is, after all, mean and beggarly. Nothing but simple naturalness has a bout it a genuine beauty; and such a beauty there is about this miracle of the Savior.
Let all these remarks stand as a kind of preface; for now I want to draw out the principles which are hidden in my text; and then, secondly, when I have displayed those principles, I want to show how they should be carried out.
I. "Jesus saith unto them, Fill the waterpots with water." WHAT ARE THE PRINCIPLES INVOLVED IN OUR LORD'S MODE OF PROCEDURE?
First, that, as a rule, when Christ is about to bestow a blessing he gives a command. This is a fact which your memories will help you to establish in a moment. It is not always so; but, as a general rule, a word of command goes before a word of power, or else with it. He is about to give wine, and the process does not consist in saying, "Let wine be," but it begins by a command addressed to men,—"Fill the waterpots with water." Here is a blind man: Christ is about to give him sight. He puts clay on his eyes, and then says, "Go to the pool of Siloam and wash." There is a man with his arm swinging at his side, useless to him: Christ is going to restore it, and he says, "Stretch forth thine hand." Ay, and the principle goes so far that it holds good in cases where it would seem to be quite inapplicable, for if it be a child that is dead he says, "Maid, arise;" or if it be Lazarus, who by this time stinks, being four days buried, yet he cries, "Lazarus, come forth." And thus he bestows a benefit by a command. Gospel benefits come with a gospel precept.
Do you wonder that this principle which is seen in the miracles is seen in the wonders of his divine grace? Here is a sinner to be saved. What does Christ say to that sinner? "Believe in the Lord Jesus Christ, and thou shalt be saved." Can he believe of himself? Is he not dead in sin? Brethren, raise no such questions, but learn that Jesus Christ has bidden men believe, and has commissioned his disciples to cry, "Repent ye, for the kingdom of heaven is at hand." "The times of this ignorance God winked at; but now commandeth all men everywhere to repent." And he bids us go and preach this word—"Believe in the Lord Jesus Christ, and thou shalt be saved." But why command them? It is his will to do so, and that should be enough for you who call yourself his disciple. It was so even in the olden times, when the Lord set forth in vision his way of dealing with a dead nation. There lay the dry bones of the valley, exceeding many, and exceeding dry, and Ezekiel was sent to prophesy to them. What said the prophet? "O ye dry bones, hear the word of the Lord." Is that his way of making them alive? Yes, by a command to hear; a thing which dry bones cannot do. He issues his command to the dead, the dry, the helpless, and by its power life comes. I pray you, be not disobedient to the gospel, for faith is a duty, or we should not read of "the obedience of faith." Jesus Christ, when he is about to bless, challenges men's obedience by issuing his royal orders.
The same thing is true when we come away from the unconverted to believers. When God means to bless his people and make them blessings it is by issuing a command to them. We have been praying to the Lord that he would arise and make bare his arm. His answer is, "Awake, awake, O Zion." We ask that the world may be brought to his feet, and his reply is, "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them." The command is to us the vehicle of the blessing. If we are to have the blessing of converts multiplied, and churches built up, Christ must give us the boon: it is altogether his gift, as much as it was his to turn the water into wine; yet first of all he says to us, "Go ye and proclaim my salvation unto the ends of the earth," for thus are we to fill the waterpots with water. If we be obedient to his command we shall see how he will work—how mightily he will be with us, and how our prayers shall be heard.
That is the first principle that I see here: Christ issues commands to those whom he will bless.
Secondly, Christ's commands are not to be questioned, but to be obeyed. The people want wine, and Christ says, "Fill the waterpots with water." Well, now, if these servants had, been of the mind of the captious critics of modern times, they would have looked at our Lord a long while, and objected boldly: "We do not want any water; it is not the feast of purifications; it is a wedding feast. We do not require water at a wedding. We shall want water when we are going up to the synagogue, or to the temple, that we may purify our hands according to our custom: but we do not want water just now: the hour, the occasion, and the fitness of things, call for wine." But Mary's advice to them was sound—" Whatsoever he saith to you, do it." Thus, too, let us neither question nor cavil, but do his bidding straight away.
It may sometimes seem that Christ's command is not pertinent to the point in hand. The sinner, for instance, says, "Lord, save me: conquer in me my sin." Our Lord cries, "Believe," and the sinner cannot see how believing in Jesus will enable him to get the mastery over a besetting sin. There does not at first sight appear to be any connection between the simple trusting of the Savior and the conquest of a bad temper, or the getting rid of a bad habit, such as intemperance, passion, covetousness, or' falsehood. There is such a connection, but recollect, whether you can see the connection or not, it is yours "not to reason why," but yours to do what Jesus bids you do; for it is in the way of the command that the miracle of mercy will be wrought. "Fill the waterpots with water," though what you want is wine. Christ sees a connection between the water and the wine, though you do not. He has a reason for the pots being filled with water, which reason, as yet, you do not know: it is not yours to ask an explanation, but to yield obedience. You are, in the first instance, just to do what Jesus bids you, as he bids you, now that he bids you, and because he bids you, and you shall find that his commandments are not grievous, and in keeping of them there is a great reward.
Sometimes these commands may even seem to be trivial. They may look as if he trifled with us. The family were in need of wine; Jesus says, "Fill the waterpots with water." The servants might have said, "This is clearly a mere putting of us off and playing with us. Why, we should be better employed in going round to these poor people's friends, and asking them to contribute another skin of wine. We should be much better employed in finding out some shop where we could purchase more: but to send us to the well to fill those great waterpots that hold so much water does seem altogether a piece of child's play." I know, brethren, that sometimes the path of duty seems as if it could not lead to the desired result. We want to be doing something more; that something more might be wrong, but it looks as if we could thereby compass our design more easily and directly, and so we hanker after this uncommanded and perhaps forbidden course. And I know that many a troubled conscience thinks that simply to believe in Jesus is too little a thing. The deceitful heart suggests a course which looks to be more effectual. "Do some penance: feel some bitterness; weep a certain amount of tears. Goad your mind, or break your heart": so cries carnal self. Jesus simply commands, "Believe." It does appear to be too little a thing to be done, as if it could not be that eternal life should be given upon putting your trust in Jesus Christ: but this is the principle we want to teach you—that when Jesus Christ is about to give a blessing he issues a command which is not to be questioned, but to be at once obeyed. If ye will not believe, neither shall ye be established; but if ye be willing and obedient, ye shall eat the good of the land. "Whatsoever he saith unto you, do it."
The third principle is this—that whenever we get a command from Christ it is always wisdom to carry it out zealously. He said, "Fill the waterpots with water," and they filled them up to the brim. You know there is a way of filling a waterpot, and there is another way of filling it. It is full, and you cannot heap it up; but still you can fill it up till it begins almost to run over: the liquid trembles as if it must surely fall in a crystal cascade. It is a filling fullness. In fulfilling Christ's commands, my dear brethren and sisters, let us go to their widest extent: let us fill them up to the brim. If it is "Believe," oh, believe him with all your might; trust him with your whole heart. If it is "Preach the gospel," preach it in season and out of season; and preach the gospel—the whole of it. Fill it up to the brim. Do not give the people a half gospel. Give them a brimming-over gospel. Fill the vessels up to the very brim. If you are to repent, ask to have a hearty and a deep repentance—full to the brim. If you are to believe, ask to have an intense, absolute, childlike dependence, that your faith may be full to the brim. If you are bidden pray, pray mightily: fill the vessel of prayer up to the brim. If you are to search the Scriptures for blessing, search them from end to end: fill the Bible-reading vessel up to the brim. Christ's commands are never meant to be done in a half-hearted manner. Let us throw our whole soul into whatever he commands us, even though, as yet, we cannot see the reason why he has set us the task. Christ's commands should be fulfilled with enthusiasm, and carried out to the extreme, if extreme be possible. (Please click here to continue reading, "The Water Pots at Cana")