than to let the weclding-feast pass over without exercise of the special power of Jesus. What necessity could there be for guests having wine rather than water? Bnt if we speak thus, what necessity was there for any of the miracles of J'esus? They helpe,l just one here and there out of the vast mass of needy ones. Jes1.s looks with a kindly eye on tho innocent pleasures of men. His disciples had been disciples of JC1hn the Bapt.ist, and John was an ascetic, a Nnzarite, a man of the wilderness; and now that these disciples of John had become disciples of Jesus, they cannot learn too soon that their new 'l'eacher proceeds by different methods from those of John. Not that blame of John is thereby implied. John had his own work to do in his own way, and Jesus had his work to do in hie way. Jesus will become all things to all men, that he m:i.y eave some. He cannot truly weep with the weeping unless he can also rejoice with the rejoicing. He takes men as they are, and tries to get hold of them by some timely service. It is a Christian act to increase the innocent pleasures of the world. Where the cup of gladness is not full, Jesus will fill it. The good of this miracle is made manifest as one considers what an effectual protest it is against those who would make religion the necessary enemy of deep-rooted social customs. Here were a brirle and bridegroom, to whom the more serious side of life would come soon enough. For the present they desire their wedding-feast to pass off creditably. Is it not likely they would feel somewhat humiliated to think the provisions were running short? and was it not, then, a worthy aim in Jesus to make every one ~atisfied, and at the same time to give an opportunity for the whole neighbourhood to be impressed by his power? II. THE MIRACLE ITSELF must be looked at along with the feeding of the multitudes. Jesus does not create wine or create bread. He has visible material before him, ahd to it he adds what makes it sufficient for the need. But we must believe tha.t he adds what he finds elsewhere in the world. He makes available, in his own way, stores already existing. We toil and wait, and the results of our operations are bread and wine. Jesus, if needful, can bring the same results without any toiling or waiting. His sphere is eternity. We can do nothing without time for a settled order of processes; but whatever Jesus can do at all, he can do at once. Really he was doing in a moment what be does with every vine, with every grape, only he does it by agencies stretclling over a longer period.-Y. Vere. 13-22.-The honour of the Father's house. Going to Jerusalem meant going to the temple, so far as Jesus was concerned. Where could he go more fittingly than to what he calls his Father's house? Jesus could not but think how often the Divina glory had been manifested in that temple, how many generations of worshippers had trodden its courts, what countless offerings had been presented, what multitudes of beasts had been slain. All places of religious assembly are a grand testimony to man's need of God. How it must have helped Jesus to direct his ministries, as he observed the people in their professions of approach to their Maker! Consider here-- I. AN INSTANCE OF THE WRATH OF JESUS, AND WHAT CAUSED IT. Jesus pitied men far oftener than he was angry with them; and yet there were times when not to have been angry would have argued an imperfect sense of right. To be downright angry with a man is sometimes the best way of approaching him for his good. The anger of Jesus on this occasion must have done good. Jesus found buyers and sellers turning a. religious duty into a trade transaction. The offering to God was forgotten; only the making of a good barge.in was remembered. Both the claims of God and the religious needs of men were utterly neglected. II. AN ABSURD QUESTION AND A PUZZLING ANSWER. When our hearts do not perceive the truth that is laid right before them, then we are very likely to ask absurd questions. The very expelling of the traffickers gave the clearest sign that he who expelled had the right to expel. Still, Jesus can take the greatest absurdities of men as occasions for uttering the profoundest truths. The cleansing of a defiled temple is reckoned an insufficient sign, so now he adds that, if the Jews will give him the opportunity, he will rebuild a destroyed temple. No one understood his meaning at the time; it was enough if people remembered his words. The meaning would appear when it was wanted. "He spake of the temple of his bo<ly.'' Compared with that body, the tewplo at Jerurnlem, in all its glory, beauty, and service, was but a poor, profitless structure. ,vo must ever be on the alert to sea realities, and not let our eyes be del eived by mere appearances. 110 THE GOSPEL ACCORDING 'l'O ST. JOHU. [ou. II. l-2Ci,
HI. 'I'm;; PROMISED SIGN. Note what Christ does not a,k for. He doos not s1ty, "Defile this t.omple." It was not in the power of tho Jews to defile the templo of tbo body of J<lBU8. The t.emples of our bodies a.re more or loss defiled to begin with; but thm:o was in J?sus a vital power repelling every taint of disease, and a heart that in its purity kept evil far away. Men could destroy what they could not defile. 'l.'hoy wore oble to take away the natural life of Christ, though thoy could not lead him into the ~ma.llest act of sin. Thus \'l"O see bow the so-called destruction is a small evil compared with_ defilement. We c.all it destruction for want of a better word, but it is really glori- ficailon and freedom. The building of men, held in such veneration by the Jews, was utterly destroyed before many years had passed awoy, and no mighty hand was reached <lown from_ heaven to put it together again. Its work being dono, it was better gono from the sight of men. But these same Jews, not knowing what thoy were <loing, destroyed a temple which God raised again, and raised in n glory and a power which it had not known before. So may it bo with the temple of our body. Service will not ~ease with the glorified body; it will but riso into higher opportunities and higher Joys.-Y.