6— 10,
viv, καὶ φέρετε τῷ ἀρχιτρικλίνω.”
\ ” Kat Ίνεγκαν.
ΕΥΑΓΓΕΛΙΟΝ πος
9. és δὲ ἐγεύσατο 1Constr.see i. 40.
n Here
6 ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενηµένον, καὶ οὐκ δει | πόθεν mi. ιο.
ἐστίν' (ot δὲ διάκονοι ῄδεισαν ot ἠντληκότες τὸ ὕδωρ":) 3" φωνεῖ τὸν only, but
cp. Bel
νυμφίον 6 ἀρχιτρίκλινος, ΙΟ. καὶ λέγει αὐτῷ, “Nas ἄνθρωπος πρῶτον ard the
Dragon,
τὸν καλὸν οἶνον " τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ᾿ἐλάσσω: σὺ νετ 14.
ἀρχιτρίκλινος.] Westcott suggests that the ἀγτλήσατε viv may refer to drawing from the well, and that ‘the change in the water was determined by its destina- tion for use at the feast”’. ‘“‘ That which remained water when kept for a cere- monial use became wine when borne in faith to minister to the needs, even to the superfluous requirements of life,” a suggestive interpretation, but it evacuates of all significance the clause “ they filled them up to the brim’’. The servants obeyed, possibly encouraged by seeing that what they had poured in as water flowed out as wine; although if the words in the end of the ninth verse are to be taken strictly, it was still water when drawn from the water jars. But some refer the ot ἠντληκότες to drawing from the well. It is, however, more natural to refer it to the ἀντλήσατε viv of the eighth verse. Besides, drawing water from the well would be the business rather of the women than of the διάκονοι.---Ψετ.ο. The architriklinos, then, when he had tasted the water which had now become wine, and did not know whence it had been procured, and was therefore impartially judging it merely as wine among wines, φωνεῖ τὸν νυµφίον, “‘calls the bridegroom,” or simply “ ad- dresses the bridegroom,’’ and says to him πᾶς ἄνθρωπος... The usage referred to was natural: and is illustrated by the ἑωλοκρασία, the mixture of all the heeltaps with which the harder heads dosed the drunken at the end of a debauch.—6rav μεθυσθῶσι, “ when men have drunk freely,” R.V. The Vulgate more accurately has “cum inebriati fuerint”. And if the word does not definitely mean ‘“‘when men are in- toxicated,’’ it at least must indicate a condition in which they are unfit to dis- criminate between good wine and bad. The company then present was not in that condition, because they were able to appreciate the good wine ; but the words of the architriklinos unquestionably im- ply that a good deal had already been drunk. The ἕως ἄρτι involves this, The significance of the remark consists in the certificate thus given to the quality
o Inferior, cp. Wisd. ix. 5.
of the wine. Bengel felicitously says: ‘“‘Ignorantia architriclini © comprobat bonitatem vini: scientia ministrorum veritatem miraculi”. Judging it by his natural taste and comparing it with the wine supplied by the host, the architri- klinos pronounces this fresh supply better. What Christ introduces into the world will stand comparison with what is already in it. Christian grace must manifest itself not in sanctimonious and unpractical displays, but must stand comparison with the rough natural virtues, the courage, generosity, and force which are called for in the practical affairs of life——Ver. 11. No answer of the bridegroom is recorded, nor any detail of the impression made, but John notes the incident as ‘‘the beginning of signs”’.—tavthv εποίησεν ἀρχήν, delet- ing the article with Tisch. and W.H., and rendering '' This as a beginning of signs did Jesus,’’ from which it can scarcely be gathered that πο insight mentioned in the first chapter was con- sidered by John to be supernatural. It is characteristic of this Gospel that the miracles are viewed as signs, or object lessons. The feeding of the five thousand presents Jesus as the bread of God ; the strengthening of the impotent man exhibits Him as the giver of spiritual life; and so forth. So that when John here says that by this miracle Jesus ἐφανέρωσε τὴν δόξαν αὐτοῦ, we are prompted to ask what particular aspect of His glory was manifested here. What was there in it to elicit the faith and reverence of the disciples? (1) He appears as King in physical nature. He can use it for the furtherance of His purposes and man’s good. He is, as declared in the Prologue, that One in whom is life. (2) A hint is given of the ends for which this creative power is to be used. It is, that human joy may be full. These disciples of the Baptist perceive a new kind of power in their new Master, whose goodness irradiates the natural joys and domestic incidents of human life. (3) When John recorded this miracle he saw how fitly it stood as the first rehearsing as it did the entire