Charles Ellicott Commentary John 2:11

"This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him." — John 2:11 (ASV)

Jesus performed this beginning of miracles in Cana of Galilee, or, more exactly, This did Jesus in Cana of Galilee as the beginning of His signs. The form of the sentence makes it certain that it is the absolutely first miracle, and not merely the first in Cana, that is meant.

It is important to note here that St. John uses the word representing “miracle,” “wonder,” or “portent” only once—and that is in our Lord’s test of the royal official, where it is connected with “sign” (John 4:48). Furthermore, he never uses the word that represents “powers” or “mighty works.” For him, they are simply “works,” and these “works” are “signs.”

He thinks of our Lord as the agent in all creation and the source of all life (John 1:2–3). This being so, no display of power impresses him, and no wonder startles him.

All is the natural “work” of the divine worker; but like Himself, every work is also a word. It speaks to him who has ears to hear. It is a “sign” to him who can spiritually interpret. That water became wine at His will is as natural as the rain, by that same will, passing through earth, vine, and grape to become wine. From his point of view, both are equally explicable; from any other viewpoint, both are in the final analysis equally inexplicable. “Voici le vin qui tombe du ciel!” is the French peasant’s expression for the one (compare Trench’s note).

“The conscious water saw its God, and blushed,”
[“Nympha pudica Deum vidit, et erubuit”]

is the English poet’s expression for the other.

This, then, gives the key to St. John’s selection of “miracles” and to their interpretation. He gives those which mark stages of fuller teaching. They are “signs” of a new revelation and lead to a higher faith. What was the fuller teaching in this first sign? The heart must seek to read it.

Words can only seek to guide. Would not the Jewish people present remember the first miracle of Moses and, later, if not then, see here the contrast between the Law which came by Moses and the grace and truth which came by Jesus Christ (John 1:17)?

Would not those exact observers of traditional rites see a living principle growing out of the rite practised at every meal (compare Mark 7:3, Note) and feel that it is the letter which killeth, it is the Spirit which giveth life?

Would not those who thought of Him as the Messianic King of Israel read in His presence at the festive occasion of family life the meaning of the claim to be Son of Humanity? Would not the followers of the hermit John learn that Christianity’s message is not for the wilderness but for human hearts, and that its life is not one of seclusion from the world but of moral power in it (John 17:15)?

Would not those who had heard the Baptist’s record, and had felt and uttered their own convictions, now hear the secret voice of Nature joining in the witness? Some such thoughts as these came to them in a fullness of power they had not known before. It was to them as a new manifestation of His glory, and the disciples again believed.

The other signs recorded in this Gospel are:

• The healing of the ruler’s son (John 4:46–54)
• The healing of the disabled man at Bethesda (John 5:1–9)
• The feeding of the five thousand (John 6:5–59)
• The walking on the sea (John 6:15–21)
• The giving of sight to the man born blind (John 9:1–7)
• The raising of Lazarus (John 11:0)
• The draught of fishes (John 21:1–8)

See Notes on these passages, and on John 20:30.