COMMEMORATION OF THE FIRST MIRACLE IN CANA OF GALILEE
TEXT AND EXPLANATION OF THE LECTIONARY
13 TOOBA
VESPERS
2ND MIRACLE AT CANA OF GALILEA
TEXT
http://www.biblegateway.com/passage/?search=John%204:43-54&version=NKJV
John 4:43-54 (New King James Version)
Welcome at Galilee
43 Now after the two days He departed from there and went to Galilee. 44 For Jesus Himself testified that a prophet has no honor in his own country. 45 So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.
A Nobleman’s Son Healed
46 So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. 47 When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.48 Then Jesus said to him, “Unless you people see signs and wonders, you will by no means believe.”
49 The nobleman said to Him, “Sir, come down before my child dies!”
50 Jesus said to him, “Go your way; your son lives.” So the man believed the word that Jesus spoke to him, and he went his way. 51 And as he was now going down, his servants met him and told him, saying, “Your son lives!”
52 Then he inquired of them the hour when he got better. And they said to him, “Yesterday at the seventh hour the fever left him.” 53 So the father knew that it was at the same hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household.
54 This again is the second sign Jesus did when He had come out of Judea into Galilee.
13 TOOBA
VESPERS
2ND MIRACLE AT CANA OF GALILEA
Explanation by saint John Chrysostom
http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-39.htm#P1821_622054
EXTRACT from Homily XXXV.
"Now after two days He departed thence and went into Galilee."
Ver. 44. "For Jesus Himself testified that a Prophet hath no honor in his own country."
Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that thou mayest not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause,16 saying that they gave no heed unto Him; on this account He went not thither, that their condemnation might not be the greater. For I suppose that in this place He speaketh of Capernaum as "His country." Now, to show that there He received no honor, hear Him say, "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He calleth it "His own country," because there He set forth the Word of the Dispensation, and more especially dwelt upon it. "What then," saith some one, "do we not see many admired among their kindred?" In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.
Ver. 45. "Then when He was come into Galilee, the Galilaeans received Him, having seen all the things that He did at Jerusalem at the feast, for they also came unto the feast."
Seest thou that these men so ill spoken of are found most to come to Him? For one said, "Can there any good thing come out of Nazareth?" (c. i. 46), and another, "Search and look, for out of Galilee ariseth no prophet." (c. vii. 52.) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; "Thou art a Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold, both Samaritans and Galilaeans believe, to the shame of the Jews, and Samaritans are found better than Galilaeans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.
Ver. 46. "So Jesus came again into Cana of Galilee, where He made the water wine."
The Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone.
That He came then "to Cana," the Evangelist has said, but he has not added the cause why He came.17 Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.
"And there was a certain nobleman whose son was sick at Capernaum."
Ver. 47. "When he heard that Jesus was come out of Judaea into Galilee, he went unto Him and besought Him that He would come down and heal his son."
This person certainly was of royal race, or possessed some dignity from his office, to which the title "noble" was attached. Some indeed think that this is the man mentioned by Matthew (Matt. viii. 5), but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one saith, "I am not worthy that Thou shouldest come under my roof"; but this other even urges18 Him, saying, "Come down ere my son die." In that instance He came down from the mountain, and entered into Capernaum; but here, as He came from Samaria, and went not into Capernaum but into Cana, this person met Him. The servant of the other was possessed by the palsy, this one's son by a fever.
"And he came and besought Him that He would heal his son: for he was at the point of death." What saith Christ?
Ver. 48. "Except ye see signs and wonders, ye will not believe."
Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him,19 declaring that when Jesus said, "Go, thy son liveth," he believed His word, and went. What then is that which He saith here? Either He useth the words as approving of20 the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, "Lord, I believe," said besides, "help Thou mine unbelief."21 And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring "at what hour the fever left him," since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was "yesterday at the seventh hour," then "himself believed and his whole house." Seest thou that he believed when his servants, not when Christ spake? Therefore He rebuketh the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever.22 Indeed, that he came without any strong purpose23 appears from this, that when Christ was come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judaea. Or if he was afraid, this is not to be endured either.24 Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.
Ver. 49. "Sir," he saith, "come down ere my child die."
As though He could not raise him after death, as though He knew not what state the child was in. It is for this that Christ rebuketh him and toucheth his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He healeth the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.
[3.] At that time then, owing to his emotion, the nobleman gave no great heed to the words, or to those only which related to his son,25 yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.
But what can be the reason why in the case of the centurion He by a free offer undertook to come, while here though invited, He goeth not? Because in the former case faith had been perfected, and therefore He undertook to go, that we might learn the rightmindedness of the man; but here the nobleman was imperfect. When therefore he continually26 urged Him, saying, "Come down," and knew not yet clearly that even when absent He could heal, He showeth that even this was possible unto Him in order that this man might gain from Jesus not going, that knowledge which the centurion had of himself.27 And so when He saith," Except ye see signs and wonders, ye will not believe," His meaning is, "Ye have not yet the right faith, but still feel towards Me as towards a Prophet." Therefore to reveal Himself and to show that he ought to have believed even without miracles, He said what He said also to Philip, "Believest thou28 that the Father is in Me and I in the Father?29 Or if not, believe Me for the very works' sake." (c. xiv. 10, xiv. 11.)
Ver. 51-53. "And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house."
Seest thou how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the working30 of Christ. For when he had reached the very gates of death, as his father showed by saying, "Come down ere my child die"; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master was gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped31 into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himself32 to no purpose; so he ascertained all things exactly, and "himself believed and his whole house." For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed.
What now are we taught by these things? Not to wait for miracles, nor to seek pledges of the Power of God. I see many persons even now become more pious,33 when during the sufferings of a child or the sickness of a wife they enjoy any comfort, yet they ought even if they obtain it not, to persist just the same in giving thanks, in glorifying God. Because it is the part of right-minded servants, and of those who feel such affection34 and love as they ought for their Master, not only when pardoned, but also when scourged, to run to Him. For these also are effects of the tender care of God; "Whom the Lord loveth He chasteneth, and scourgeth," it says, "every son whom He receiveth." (Heb. xii. 6.) When therefore a man serves Him only in the season of ease, he gives proofs of no great love, and loves not Christ purely. And why speak I of health, or abundant riches, or poverty, or disease? Shouldest thou hear of the fiery pit or of any other dreadful thing, not even so must thou cease from speaking good of thy Master, but suffer and do all things because of thy love for Him. For this is the part of right-minded servants and of an unswerving soul; and he who is disposed after this sort will easily endure the present, and obtain good35 things to come, and enjoy much confidence in the presence of36 God; which may it be that we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.
13 TOUBA
MATINES SUR LES NOCES DE CANA EN GALILEE
TEXTE
http://www.biblegateway.com/passage/?search=John%204:43-54&version=LSG
Jean 4:43-54 (Louis Segond)
43Après ces deux jours, Jésus partit de là, pour se rendre en Galilée;
44car il avait déclaré lui-même qu'un prophète n'est pas honoré dans sa propre patrie.
45Lorsqu'il arriva en Galilée, il fut bien reçu des Galiléens, qui avaient vu tout ce qu'il avait fait à Jérusalem pendant la fête; car eux aussi étaient allés à la fête.
46Il retourna donc à Cana en Galilée, où il avait changé l'eau en vin. Il y avait à Capernaüm un officier du roi, dont le fils était malade.
47Ayant appris que Jésus était venu de Judée en Galilée, il alla vers lui, et le pria de descendre et de guérir son fils, qui était près de mourir.
48Jésus lui dit: Si vous ne voyez des miracles et des prodiges, vous ne croyez point.
49L'officier du roi lui dit: Seigneur, descends avant que mon enfant meure.
50Va, lui dit Jésus, ton fils vit. Et cet homme crut à la parole que Jésus lui avait dite, et il s'en alla.
51Comme déjà il descendait, ses serviteurs venant à sa rencontre, lui apportèrent cette nouvelle: Ton enfant vit.
52Il leur demanda à quelle heure il s'était trouvé mieux; et ils lui dirent: Hier, à la septième heure, la fièvre l'a quitté.
53Le père reconnut que c'était à cette heure-là que Jésus lui avait dit: Ton fils vit. Et il crut, lui et toute sa maison.
54Jésus fit encore ce second miracle lorsqu'il fut venu de Judée en Galilée.
13 TOUBA
MATINES SUR LES NOCES DE CANA EN GALILEE
EXPLICATION PAR SAINT JEAN CHRYSOSTOME
http://www.abbaye-saint-benoit.ch/saints/chrysostome/jean/037.htm
EXTRAIT DE L’HOMÉLIE XXXV.
LES SAMARITAINS ÉTANT DONC VENUS LE TROUVER , LE PRIÈRENT DE DEMEURER CHEZ EUX, ET IL Y DEMEURA DEUX JOURS. — ET IL Y EN EUT BEAUCOUP, PLUS QUI CRURENT EN LUI , POUR L'AVOIR ENTENDU PARLER. — DE SORTE QU'ILS DISAIENT A CETTE FEMME : CE N'EST PLUS SUR CE QUE VOUS NOUS EN AVEZ DIT QUE NOUS CROYONS EN LUI, CAR NOUS L'AVONS OUÏ NOUS-MÊMES, ET NOUS SAVONS QU'IL EST VRAIMENT LE CHRIST, SAUVEUR DU MONDE. — DEUX JOURS APRÈS IL SORTIT DE CE LIEU, ET S'EN ALLA EN GALILÉE. (VERS. 40, 41, 42, 43, JUSQU'AU VERS. 53.)
ANALYSE.
1. Plus docile à la grâce que les Juifs, les Samaritains confessent, après avoir seulement vu et entendu Jésus-Christ, qu'il est le sauveur du monde.
2. Guérison du lits d'un officier de la cour d'Hérode.
3. Ne point demander à Dieu des miracles, ou des gages de sa puissance. — Louer et aimer Dieu dans l'une et l'autre fortune : dans la joie et dans les afflictions ; dans la santé et dans la maladie : et souffrir tout pour son amour.
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« Deux jours après, il sortit de ce lieu, et s'en alla en Galilée. Car Jésus témoigna lui-même qu'un prophète n'est point honoré dans son pays (44) ». Pourquoi l'évangéliste ajoute-t-il cela? Parce qu'il ne fut pas à Capharnaüm , mais en Galilée , et de là à Cana. Et afin que vous ne demandiez pas pourquoi il ne demeura pas chez les siens, mais chez les Samaritains, il vous en donne la raison, en disant que c'est parce qu'ils ne l'écoutaient point: il n'y alla donc pas, pour ne les pas rendre plus coupables, et dignes d'un jugement plus rigoureux.
2. Au reste, par sa patrie, je crois que l'évangéliste entend ici Capharnaüm: Jésus-Christ nous apprend lui-même qu'il n'y a point été honoré ; écoutez ce qu'il dit: « Et toi, Capharnaüm , qui as été élevée jusqu'au ciel , tu seras précipitée jusque dans le fond des enfers ». (Luc, X, 15.) Il l'appelle sa patrie dans le langage de l'incarnation, comme y résidant habituellement. Quoi donc ! direz-vous, ne voyons-nous pas bien des personnes fort estimées et honorées de leurs compatriotes? D'abord , de ces exceptions, il n'y a rien à conclure. De plus, si quelques-uns se sont fait une réputation dans leur patrie, ils en avaient une bien plus grande au dehors : l'habitude de vivre ensemble engendre souvent le mépris.
« Etant donc revenu en Galilée, les Galiléens le reçurent » avec joie , « ayant vu tout ce qu'il avait fait à Jérusalem au jour de la fête, à laquelle ils avaient été aussi (45) ». Ne remarquez-vous pas que ceux dont on parlait mal sont ceux-là mêmes qui accoururent à lui plus promptement? Qu'on en parlât mal, ce que rapporte l'évangéliste ne nous permet pas d'en douter: « Peut-il venir quelque chose de bon de Nazareth? » (Jean, I, 46.) Et d'autres: « Lisez avec soin les Ecritures , et apprenez qu'il ne sort point de prophète de Galilée ». (Jean , VII , 52.) Les Juifs tenaient ce langage pour insulter Jésus-Christ, car plusieurs le croyaient de Nazareth. Ils lui faisaient encore ce reproche, comme s'il eût été samaritain: « Vous êtes un samaritain, et vous êtes possédé du démon » (Jean, VIII, 48) : Mais voilà, dit l'Ecriture, que les Samaritains et les Galiléens croient, pour la honte des Juifs: et même les Samaritains se montrent meilleurs que les Galiléens. En effet, ils ont reçu Jésus-Christ sur le seul témoignage d'une femme, mais les Galiléens n'ont cru en lui qu'après avoir vu les miracles qu'il avait faits.
« Jésus vient donc de nouveau à Cana en Galilée, où il avait changé l'eau en vin (46) ». L'évangéliste rapporte ici le miracle à la louange des Samaritains. Les Galiléens crurent en Jésus-Christ, mais après avoir vu les miracles qu'il avait opérés et à Jérusalem et chez eux ; les Samaritains , au contraire, le reçurent pour sa doctrine seulement. Saint Jean rapporte que Jésus vint en Galilée pour mortifier la jalousie des Juifs; mais pourquoi alla-t-il à Cana? Il y fut la première fois parce qu'il était invité aux noces; mais, maintenant pourquoi y va-t-il? Pour moi, il me semble véritablement qu'il y fut pour confirmer, par sa présence , la foi au miracle qu'il y avait opéré, et aussi pour s'attacher plus sûrement ces hommes, en allant chez eux de son propre mouvement, sans qu'ils l'en eussent prié, et en quittant même sa patrie pour leur donner la préférence sur les siens.
« Or, il y avait un seigneur de la cour dont le fils était malade à Capharnaüm, lequel ayant appris que Jésus venait de Judée, en Galilée, l'alla trouver, et le pria de vouloir venir chez lui, pour guérir son fils (47) » ainsi qualifié seigneur de la cour (1), ou comme étant de la race royale, ou comme exerçant quelque dignité. Quelques-uns croient que c'est le même que celui dont parle saint Matthieu, mais on prouve visiblement que c'est un autre, et par sa dignité et par sa foi ; celui-là, quoique Jésus-Christ voulût bien aller chez
1. « Seigneur de la cour ». C'est ce que signifie le mot Basilikos dans le grec, et celui de Regulus dans la Vulgate , qui a la même signification queRegius, ou, comme l'explique saint Jérôme, Palatinus. i. e. un officier de la cour du prince, ou d'Hérode, que les Galiléens appelaient roi, quoique les Romains ne lui donnassent que le nom de Tétrarque.
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lui, le prie de ne pas se donner cette peine; celui-ci, au contraire, le presse de venir dans sa
maison, quoiqu'il ne s'y offre pas; l'un dit « Je ne suis pas digne que vous entriez dans ma maison » (Matth. VIII, 8), l'autre fait de grandes instances : « Venez , » dit-il , « avant que mon fils meure (29) ». Celui-là, descendant de la montagne , vint à Capharnaüm; celui-ci fut au-devant de lui, de Samarie, comme il allait non à Capharnaüm, mais à Cana. Le serviteur de celui-là était attaqué d'une paralysie , le fils de celui-ci d'une fièvre. « Et il le pria de vouloir venir chez lui pour guérir son fils qui allait mourir:». Que lui répondit Jésus-Christ? « Si vous ne voyez des miracles et des prodiges, vous ne croyez point (48) ». Toutefois, que cet officier vînt le trouver et le priât, c'était une marque de sa foi, de quoi l'évangéliste lui, rend témoignage , en rapportant ensuite que Jésus lui ayant dit : « Allez, votre fils se porte bien, il crut a la parole que Jésus lui avait dite, et s'en alla (50) ».
Que prétend donc ici l'évangéliste ? ou nous faire admirer avec lui les Samaritains pour avoir cru sans voir de miracles, ou pour censurer en passant la ville de Capharnaüm, qu'on regardait comme la patrie de Jésus. Car un autre qui dit, dans saint Luc (1) : « Seigneur, je crois, aidez-moi dans mon incrédulité » (Marc, IX, 23), s'est servi des mêmes paroles. Au reste, cet officier a cru, mais sa foi n'était point pleine et entière; il le fait voir en s'enquérant de l'heure où la fièvre avait quitté son fils. Car il voulait savoir si la fièvre l'avait quitté d'elle-même, ou si c'était par le commandement de Jésus-Christ. « Et comme il reconnut que c'était la veille à la septième heure » du jour, « il crut en lui, et toute sa famille (53) ». Ne voyez-vous pas qu'il crut, non sur ce qu'avait dit Jésus-Christ, mais sur le témoignage de ses serviteurs? Aussi le Sauveur lui fait un reproche sur l'esprit dans lequel il était venu le trouver, et par là il l'excitait davantage à croire en lui. En effet, avant le miracle, il ne croyait qu'imparfaitement. Que si cet officier est venu trouver Jésus et le prier, il n'est rien en cela de merveilleux; les pères, dans leur tendresse pour leurs enfants, s'ils en ont un de malade, courent précipitamment aux médecins, et non-seulement à ceux en qui ils ont une entière confiance, mais aussi à
1. C'est par erreur que Chrysostome cite saint Luc.
ceux mêmes sur qui ils ne comptent pas entièrement, tant ils craignent de rien négliger. Et toutefois, celui-ci n'est venu trouver Jésus que par occasion, lorsqu'il allait en Galilée; s'il eût pleinement cru en lui, son fils étant à la dernière extrémité et prêt à mourir, il n'aurait pas manqué de l'aller chercher jusque dans la Judée. Que s'il craignait, c'est aussi en quoi on ne peut l'excuser.
Remarquez, je vous prie, mes frères, que ses paroles mêmes montrent sa faiblesse et son peu de foi. Car il est constant qu'il aurait dû avoir une plus grande opinion de Jésus-Christ, sinon avant, du moins après qu'il eut fait connaître les bas sentiments qu'il avait de lui, et qu'il en eut été repris. Cependant écoutez-le parler, vous verrez combien il rampe encore à terre : « Venez, » dit-il, « venez avant que mon, fils meure (49); » comme si Jésus-Christ n'aurait pas pu ressusciter son fils s'il était mort, comme s'il ne savait pas l'état où il était. Voilà pourquoi il le reprend et parle à sa conscience un langage sévère, lui faisant connaître que les miracles se font principalement pour le salut de l'âme. Ainsi il guérit également et le père qui est malade d'esprit, et le fils qui est malade de corps, pour nous apprendre qu'il ne faut pas tant s'attacher à lui à cause des miracles, que pour la doctrine. Le Seigneur opère les miracles, non pour les fidèles, mais pour les infidèles et les hommes les plus grossiers.
3. Dans sa tristesse et dans sa douleur, cet officier ne faisait pas beaucoup d'attention aux paroles de Jésus-Christ, il n'écoutait guère que celles qui tendaient à la guérison de son fils; mais dans la suite il devait se les rappeler et en faire un grand profit: c'est ce qui arriva. Mais pourquoi Jésus-Christ, sans en être prié, offre-t-il d'aller chez le centenier, et ne fait-il pas la même offre à celui qui le presse et le sollicite vivement? C'est que la foi du centurion étant parfaite, voilà pourquoi Jésus-Christ offre d'aller chez lui, afin de nous faire connaître la vertu de cet homme; mais l'officier n'avait encore qu'une foi imparfaite. Comme donc il le pressait instamment en lui disant : « Venez, » faisant voir par là qu'il ne savait point encore que Jésus pouvait guérir son fils, quoique absent et éloigné, Jésus lui montre qu'il le peut, afin que la connaissance qu'avait le centurion par lui-même, cet officier l'acquît, voyant que Jésus avait guéri [268] son fils sans aller chez lui. Ainsi quand il dit: « Si vous ne voyez des miracles et des prodiges, vous ne croyez point », c'est comme s'il disait: Vous n'avez point encore une foi digne de moi, et vous me regardez encore comme un prophète. Jésus-Christ donc, pour manifester ce qu'il est et montrer qu'il faut croire en lui, même indépendamment des miracles, s'est servi des mêmes paroles par lesquelles il. s'est fait connaître à Philippe
« Ne croyez-vous pas que je suis dans mon a Père et que mon Père est en moi ? (Jean, XIV, 10.) Quand vous ne me voudriez pas croire, croyez à mes œuvres ». (Jean, X, 38.)
« Et comme il était en chemin, ses serviteurs vinrent au-devant de lui, et lui dirent: a Votre fils se porte bien (51).
« Et s'étant enquis de l'heure qu'il s'était a trouvé mieux, ils lui répondirent : Hier, environ la septième heure » du jour « la fièvre le quitta (52).
« Son père reconnut que c'était à cette heure-là que Jésus lui avait dit : Votre fils se porte bien ; et il crut, lui et toute sa famille (53) ».
Ne le remarquez-vous pas, mes très-chers frères, que le bruit de ce miracle se répandit aussitôt? En effet, cet enfant ne fut pas délivré d'une manière ordinaire du péril où il était, mais sa guérison eut lieu sur-le-champ; d'où il est visible qu'elle n'était point naturelle, et que c'est Jésus-Christ qui l'avait opérée par sa vertu et par sa puissance. Déjà il était arrivé aux portes de la mort, comme le déclarent ces paroles du père : « Venez avant que mon fils meure » , lorsque tout à coup il en fut arraché; voilà aussi ce qui étonna les serviteurs. Peut-être même accoururent-ils non-seulement pour apporter cette bonne nouvelle, mais encore parce qu'ils regardaient comme inutile que Jésus-Christ vînt : ils savaient effectivement que leur maître devait être arrivé; voilà pourquoi ils furent à sa rencontre par le même chemin. Au reste, cet officier cessant de craindre, ouvre son coeur à la foi, pour montrer que c'est son voyage qui lui a procuré le miracle de la guérison de son fils ; il déploie toute sa diligence de peur qu'on ne croie qu'il l'ait fait inutilement; et c'est aussi pour cela qu'il s'informe exactement de tout : « Et il crut, lui et toute sa famille ». Ce témoignage était exempt de tout doute et de tout soupçon. En effet, ses serviteurs, qui n'avaient point été présents au miracle, qui n'avaient point entendu Jésus-Christ, ni su l'heure, ayant appris de leur maître que c'était à cette même heure que lui avait été accordée la guérison de son fils, eurent une preuve très-certaine et très-évidente de la puissance de Jésus-Christ, et voilà pourquoi ils crurent aussi eux-mêmes.
Quel enseignement, mes frères, tirerons-nous de là? Que nous, ne devons point attendre des miracles, ni demander au Seigneur des gages de sa divine puissance. Je vois des gens qui font paraître un plus grand amour de Dieu lorsque leurs fils ou leurs femmes ont reçu quelque soulagement dans leur maladie; mais quand bien même nos voeux et nos désirs ne sont point exaucés, il est juste de persévérer toujours dans la prière, de ne pas cesser de chanter des cantiques d'actions de grâces et de louanges. C'est là le devoir des serviteurs fidèles; c'est là ce que doivent au Seigneur ceux qui l'aiment et le chérissent comme il faut; ils doivent, dans la prospérité et dans l'adversité, dans la paix et dans la guerre, toujours également accourir et s'attacher à lui ! Rien, en effet, n'arrive que par l'ordre de sa divine providence : « Car le Seigneur châtie celui qu'il aime, et il frappe de verges tous ceux qu'il reçoit au nombre de ses enfants ». (Hébr. XII, 6.) Celui qui ne le sert et qui ne l'honore que lorsqu'il vit dans la paix et dans la tranquillité, ne donne pas des marques d'un fort grand amour, et ne montre pas qu'il aime purement et sincèrement Jésus-Christ; mais pourquoi parler de la santé, des richesses, de la pauvreté, de la maladie? Quand même vous seriez menacés du feu, des plus cruels et des plus horribles tourments, vous ne devriez pas pour cela cesser un instant de chanter les louanges du Seigneur; mais il vous faudrait tout souffrir pour son amour : tel doit être le fidèle serviteur, telle est une âme ferme et constante. Avec ces dispositions, vous supporterez facilement, mes chers frères, les afflictions et les calamités de la vie présente, vous acquerrez les biens futurs, et vous vous présenterez avec beaucoup de confiance devant le trône de Dieu. Veuille le ciel nous la départir à tous, cette confiance, par la grâce et la miséricorde de Notre-Seigneur Jésus-Christ, à qui appartient la gloire dans tous les siècles des siècles ! Ainsi soit-il.
Matines gospel text of the 13th of Tooba from John 4:43-54
http://www.biblegateway.com/passage/?search=John%204:43-54&version=NKJV
John 4:43-54 (New King James Version)
Welcome at Galilee
43 Now after the two days He departed from there and went to Galilee. 44 For Jesus Himself testified that a prophet has no honor in his own country. 45 So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.
A Nobleman’s Son Healed
46 So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. 47 When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.48 Then Jesus said to him, “Unless you people see signs and wonders, you will by no means believe.”
49 The nobleman said to Him, “Sir, come down before my child dies!”
50 Jesus said to him, “Go your way; your son lives.” So the man believed the word that Jesus spoke to him, and he went his way. 51 And as he was now going down, his servants met him and told him, saying, “Your son lives!”
52 Then he inquired of them the hour when he got better. And they said to him, “Yesterday at the seventh hour the fever left him.” 53 So the father knew that it was at the same hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household.
54 This again is the second sign Jesus did when He had come out of Judea into Galilee.
Matines gospel text explanation by saint Kyrellos I the twenty-fourth patriarch of Alexandria of the 13th of Tooba from John 4:43-54
http://www.tertullian.org/fathers/cyril_on_john_02_book2.htm
Chap. ii.2,3 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there; and both Jesus was called, and His disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.
Seasonably comes He at length, to the beginning of miracles, even if He seems to have been called to it without set purpose. For a marriage feast being held (it is clear that it was altogether holily), the mother of the Saviour is present, and Himself also being bidden comes together with His own disciples, to work miracles rather than to feast with them, and yet more to sanctify the very beginning of the birth of man: I mean so far as appertains to the flesh. For it was fitting that He, Who was renewing the very nature of man, and refashioning it all for the better, should not only impart His blessing to those already called into being, but also prepare before grace for those soon to be born, and make holy their entrance into being.
Receive also yet a third reason. It had been said to the woman by God, In sorrow thou shalt bring forth children. How then was it not needful that we should thrust off this curse too, or how else could we escape a condemned marriage? This too the Saviour, being loving to man, removes. For He, the Delight and Joy of all, honoured marriage with His Presence, that He might expel the old shame of child-bearing. For if any man be in Christ, he is a new creature; and old things are passed away, as Paul saith, they are become new. He cometh therefore with. His disciples to the marriage. For it was needful that the lovers of miracles should be present with the Wonderworker, to collect what was wrought as a kind of food to their faith. But when wine failed the feasters, His mother called the Lord being good according to His wonted Love for man, saying, They have no wine. For since it was in His Power to do whatsoever He would, she urges Him to the miracle.
4 Jesus saith unto her Woman, what have I to do with thee? Mine hour is not yet come.
Most excellently did the Saviour fashion for us this |156 discourse also. For it behoved Him not to come hastily to action, nor to appear a Worker of miracles as though of His Own accord, but, being called, hardly to come thereto, and to grant the grace to the necessity rather than to the lookers on. But the issue of things longed for seems somehow to be even more grateful, when granted not off-hand to those who ask for it, but through a little delay put forth to most lovely hope. Besides, Christ hereby shews that the deepest honour is due to parents, admitting out of reverence to His Mother what He willed not as yet to do.
5 His mother saith unto the servants, Whatsoever He saith unto you, do.
The woman having great influence to the performing of the miracle, prevailed, persuading the Lord, on account of what was fitting, as her Son. She begins the work by preparing the servants of the assembly to obey the things that should be enjoined.
7, 8, 9, 10 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew); the governor of the feastcalled the bridegroom and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now.
The ministers accomplish what is commanded, and by unspeakable might was the water changed into wine. For what is hard to Him Who can do all things? He that calleth into being things which are not, how will He weary, trans-ordering into what He will things already made? They marvel at the thing, as strange; for such are Christ's works to look upon. But the governor of the feast charges the bridegroom with expending what was better on the latter end of the feast, not unfitly, as appears to me, according to the narration of the story. |157
11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory, and His disciples believed on Him.
Many most excellent things were accomplished at once through the one first miracle. For honourable marriage was sanctified, the curse on women put away (for no more in sorrow shall they bring forth children, now Christ has blessed the very beginning of our birth), and the glory of our Saviour shone forth as the sun's rays, and more than this, the disciples are confirmed in faith by the miracle.
The historical account then will stop here, but I think we ought to consider the other view of what has been said, and to say what is therein signified. The Word of God came down then from Heaven, as He Himself saith, in order that having as a Bridegroom, made human nature His own, He might persuade it to bring forth the spiritual offspring of Wisdom. And hence reasonably is the human nature called the bride, the Saviour the Bridegroom; since holy Scripture carries up language from human things to a meaning that is above us. The marriage is consummated on the third day, that is, in the last times of the present world: for the number three gives us beginning, middle, end. For thus is the whole of time measured. And in harmony with this do we see that which is said by one of the prophets, He hath smitten, and He will bind us up. After two days will He revive us, in the third day He will raise us up, and we shall live in His Sight. Then shall we know if we follow on to know the Lord; His going forth is prepared as the morning. For He smote us for the transgression of Adam, saying,Dust thou art, and unto dust shalt thou return. That which was smitten by corruption and death He bound up on the third day: that is, not in the first, or in the middle, but in the last ages, when for us made Man, He rendered all our nature whole, raising it from the dead in Himself. Wherefore He is also called the Firstfruits of them that slept. Therefore in saying it was the third day, whereon the marriage was being consummated, he signifies the last time. He mentions the place too; for he says it was in Cana of |158 Galilee. Let him that loves learning again note well: for not in Jerusalem is the gathering, but without Judaea is the feast celebrated, as it were in the country of the Gentiles. For it is Galilee of the gentiles, as the prophet saith. It is I suppose altogether plain, that the synagogue of the Jews rejected the Bridegroom from Heaven, and that the church of the Gentiles received Him, and that very gladly. The Saviour comes to the marriage not of His own accord; for He was being bidden by many voices of the Saints. But wine failed the feasters; for the law perfected nothing, the Mosaic writing sufficed not for perfect enjoyment, but neither did the measure of implanted sobriety reach forth so as to be able to save us. It was therefore true to say of us too, They have no wine. But the Bounteous God doth not overlook our nature worn out with want of good things. He set forth wine better than the first,for the letter killeth, but the Spirit giveth life. And the law hath no perfection in good things, but the Divine instructions of Gospel teaching bring in fullest blessing. The ruler of the feast marvels at the wine: for every one, I suppose, of those ordained to the Divine Priesthood, and entrusted with the house of our Saviour Christ, is astonished at His doctrine which is above the Law. But Christ commandeth it to be given to him first, because, according to the voice of Paul,The husbandman that laboureth must be first partaker of the fruits. And let the hearer again consider what I say.
13TH OF TOOBA
MARRIAGE IN CANA OF GALILEE
GOSPEL OF THE DIVINE LITURGY TEXT FROM JOHN 2:1-11
http://www.biblegateway.com/passage/?search=John%202:1-11&version=NKJV
John 2:1-11 (New King James Version)
John 2
Water Turned to Wine
1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Now both Jesus and His disciples were invited to the wedding. 3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.”
4 Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.”
5 His mother said to the servants, “Whatever He says to you, do it.”
6 Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece. 7 Jesus said to them, “Fill the waterpots with water.” And they filled them up to the brim. 8 And He said to them, “Draw some out now, and take it to the master of the feast.” And they took it. 9 When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. 10 And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”
11 This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.
13TH OF TOOBA
MARRIAGE IN CANA OF GALILEE
GOSPEL OF THE DIVINE LITURGY EXPLANATION BY SAINT KYRELLOS I THE TWENTY-FOURTH PATRIARCH OF ALEXANDRIA
FROM JOHN 2:1-11
http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-25.htm#P1099_367579
EXTRACT from Homily XXI.
http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-25.htm#P1099_367579
Chap. ii. ver. 1, ii. ver. 2. "On the third day there was a marriage in Cana of Galilee. And Jesus was called to the marriage. And the mother of Jesus was there, and His brethren."4
I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to "take upon Him the form of a servant" (Phil. ii. 7), would much less disdain to be present at the marriage of servants; He who sat down "with publicans and sinners" (Matt. ix. 13), would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, "The mother of Jesus was there, and His brethren." Just as they invited her and His brethren, they invited Jesus.
Ver. 3. "And when they wanted wine, His mother saith unto Him, They have no wine."
Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist saith, "This beginning of miracles did Jesus in Cana of Galilee." (c. ii. 11.)
[2.] Now if any say that this is not a sufficient proof that it was the "beginning of His miracles," because there is added simply "in Cana of Galilee," as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judaea, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (Matt. iv. 24), for immediately and from the first His fame went abroad everywhere; He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all, was much less likely, if while a child He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified (Luke ii. 46), that at the age of twelve years He sat hearing the doctors, and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age; for they would have deemed the thing a delusion. For if when He was of full age many suspected this, much more, if while quite young He had wrought miracles, would they have hurried Him sooner and before the proper time to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.
"How then," asks some one, "came it into the mind of His mother to imagine anything great of Him?" He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances5 had inspired her with a very great opinion of the Child; "for," said Luke, "she heard all the sayings concerning the Child, and kept them in her heart."6 "Why then," says one, "did not she speak this before?"7 Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, "They have no wine." For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, "Show thyself to the world" (c. xvii. 4), desiring to gain credit from His miracles. Therefore He answered somewhat vehemently,8saying,
Ver. 4. "Woman, what have I to do with thee? Mine hour is not yet come."
To prove that He greatly respected His mother, hear Luke relate how He was "subject to" His parents (Luke ii. 51), and our own Evangelist declare how He had forethought for her at the very season of the Crucifixion. For where parents cause no impediment or hindrance in things belonging to God, it is our bounden duty to give way to them, and there is great danger in not doing so; but when they require anything unseasonably, and cause hindrance in any spiritual matter, it is unsafe to obey. And therefore He answered thus in this place, and again elsewhere, "Who is My mother, and who are My brethren?" (Matt. xii. 48), because they did not yet think rightly of Him; and she, because she had borne Him, claimed, according to the custom of other mothers, to direct Him in all things, when she ought to have reverenced and worshiped Him. This then was the reason why He answered as He did on that occasion. For consider what a thing it was, that when all the people high and low were standing round Him, when the multitude was intent on hearing9 Him, and His doctrine had begun to be set forth, she should come into the midst and take Him away from the work of exhortation, and converse with Him apart, and not even endure to come within, but draw Him outside merely to herself. This is why He said, "Who is My mother and My brethren?" Not to insult her who had borne Him, (away with the thought!) but to procure her the greatest benefit, and not to let her think meanly of Him. For if He cared for others, and used every means to implant in them a becoming opinion of Himself, much more would He do so in the case of His mother. And since it was probable that if these words had been addressed to her by her Son, she would not readily have chosen even then to be convinced, but would in all cases have claimed the superiority as being His mother, therefore He replied as He did to them who spake to Him; otherwise He could not have led up her thoughts from His present lowliness to His future exaltation, had she expected that she should always be honored by Him as by a son, and not that He should come as her Master.
[3.] It was then from this motive that He said in this place, "Woman, what have I to do with thee?" and also for another reason not less pressing. What was that? It was, that His miracles might not be suspected. The request ought to have come from those who needed, not from His mother. And why so? Because what is done at the request of one's friends, great though it be, often causes offense to the spectators; but when they make the request who have the need, the miracle is free from suspicion, the praise unmixed, the benefit great. So if some excellent physician should enter a house where there were many sick, and be spoken to by none of the patients or their relations, but be directed only by his own mother, he would be suspected10 and disliked by the sufferers, nor would any of the patients or their attendants deem him able to exhibit anything great or remarkable. And so this was a reason why He rebuked her on that occasion, saying, "Woman, what have I to do with thee?" instructing her for the future not to do the like; because, though He was careful to honor His mother, yet He cared much more for the salvation of her soul, and for the doing good to the many, for which He took upon Him the flesh.
These then were the words, not of one speaking rudely to his mother, but belonging to a wise dispensation, which brought her into a right frame of mind, and provided that the miracles should be attended with that honor which was meet. And setting other things aside, this very appearance which these words have of having been spoken chidingly, is amply enough to show that He held her in high honor, for by His displeasure He showed that He reverenced her greatly; in what manner, we will say in the next discourse. Think of this then, and when you hear a certain woman saying, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked," and Him answering, "rather blessed are they that do the will of my Father"11 (Luke xi. 27), suppose that those other words also were said with the same intention. For the answer was not that of one rejecting his mother, but of One who would show that her having borne Him would have nothing availed her, had she not been very good and faithful. Now if, setting aside the excellence of her soul, it profited Mary nothing that the Christ was born of her, much less will it be able to avail us to have a father or a brother, or a child of virtuous and noble disposition, if we ourselves be far removed from his virtue. "A brother," saith David, "doth not redeem shall man redeem?" (Ps xlix. 7, Ps xlix. 7 LXX.) We must place our hopes of salvation in nothing else, but only in our own righteous deeds (done) after a the grace of God. For if this by itself could have availed,12 it would have availed the Jews, (for Christ was their kinsman according to the flesh,) it would have availed the town in which He was born, it would have availed His brethren. But as long as His brethren cared not for themselves, the honor of their kindred availed them nothing, but they were condemned with the rest of the world, and then only were approved, when they shone by their own virtue; and the city fell, and was burnt, having gained nothing from this; and His kinsmen according to the flesh were slaughtered and perished very miserably, having gained nothing towards being saved from their relationship to Him, because they had not the defense of virtue. The Apostles, on the contrary, appeared greater than any, because they followed the true and excellent way of gaining relationship with Him, that by obedience. And from this we learn that we have always need of faith, and a life shining and bright, since this alone will have power to save us. For though His relations were for a long time everywhere held in honor, being called the Lord's kinsmen,13 yet now we do not even know their names, while the lives and names of the Apostles are everywhere celebrated.
Let us then not be proud of nobleness of birth14 according to the flesh, but though we have ten thousand famous ancestors, let us use diligence ourselves to go beyond their excellences, knowing that we shall gain nothing from the diligence of others to help us in the judgment that is to come; nay, this will be the more grievous condemnation, that though born of righteous parents and having an example at home, we do not, even thus, imitate our teachers. And this I say now, because I see many heathens,15 when we lead them to the faith and exhort them to become Christians, flying to their kinsmen and ancestors and house, and saying, "All my relations and friends and companions are faithful Christians." What is that to thee, thou wretched and miserable? This very thing will be especially thy ruin, that thou didst not respect the number of those around thee, and run to the truth. Others again who are believers but live a careless life, when exhorted to virtue make the very same defense, and say, "my father and my grandfather and my great-grandfather were very pious and good men." But this will assuredly most condemn thee, that being descended from such men, thou hast acted unworthily of the root from whence thou art sprung. For hear what the Prophet says to the Jews, "Israel served for a wife, and for a wife he kept (sheep)" (Hos. xii. 12); and again Christ, "Your father Abraham rejoiced to see My day, and he saw it, and was glad." (c. viii. 56.) And everywhere they bring forward16 to them the righteous acts of their fathers, not only to praise them, but also to make the charge against their descendants more heavy. Knowing then this, let us use every means that we may be saved by our own works, lest having deceived ourselves by vain trusting on others, we learn that we have been deceived when the knowledge of it will profit us nothing. "In the grave," saith David, "who shall give thee thanks?" (Ps. vi. 5.) Let us then repent here, that we may obtain the everlasting goods, which may God grant we all do, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
Chap. ii.2,3 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there; and both Jesus was called, and His disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.
Seasonably comes He at length, to the beginning of miracles, even if He seems to have been called to it without set purpose. For a marriage feast being held (it is clear that it was altogether holily), the mother of the Saviour is present, and Himself also being bidden comes together with His own disciples, to work miracles rather than to feast with them, and yet more to sanctify the very beginning of the birth of man: I mean so far as appertains to the flesh. For it was fitting that He, Who was renewing the very nature of man, and refashioning it all for the better, should not only impart His blessing to those already called into being, but also prepare before grace for those soon to be born, and make holy their entrance into being.
Receive also yet a third reason. It had been said to the woman by God, In sorrow thou shalt bring forth children. How then was it not needful that we should thrust off this curse too, or how else could we escape a condemned marriage? This too the Saviour, being loving to man, removes. For He, the Delight and Joy of all, honoured marriage with His Presence, that He might expel the old shame of child-bearing. For if any man be in Christ, he is a new creature; and old things are passed away, as Paul saith, they are become new. He cometh therefore with. His disciples to the marriage. For it was needful that the lovers of miracles should be present with the Wonderworker, to collect what was wrought as a kind of food to their faith. But when wine failed the feasters, His mother called the Lord being good according to His wonted Love for man, saying, They have no wine. For since it was in His Power to do whatsoever He would, she urges Him to the miracle.
4 Jesus saith unto her Woman, what have I to do with thee? Mine hour is not yet come.
Most excellently did the Saviour fashion for us this |156 discourse also. For it behoved Him not to come hastily to action, nor to appear a Worker of miracles as though of His Own accord, but, being called, hardly to come thereto, and to grant the grace to the necessity rather than to the lookers on. But the issue of things longed for seems somehow to be even more grateful, when granted not off-hand to those who ask for it, but through a little delay put forth to most lovely hope. Besides, Christ hereby shews that the deepest honour is due to parents, admitting out of reverence to His Mother what He willed not as yet to do.
5 His mother saith unto the servants, Whatsoever He saith unto you, do.
The woman having great influence to the performing of the miracle, prevailed, persuading the Lord, on account of what was fitting, as her Son. She begins the work by preparing the servants of the assembly to obey the things that should be enjoined.
7, 8, 9, 10 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew); the governor of the feastcalled the bridegroom and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now.
The ministers accomplish what is commanded, and by unspeakable might was the water changed into wine. For what is hard to Him Who can do all things? He that calleth into being things which are not, how will He weary, trans-ordering into what He will things already made? They marvel at the thing, as strange; for such are Christ's works to look upon. But the governor of the feast charges the bridegroom with expending what was better on the latter end of the feast, not unfitly, as appears to me, according to the narration of the story. |157
11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory, and His disciples believed on Him.
Many most excellent things were accomplished at once through the one first miracle. For honourable marriage was sanctified, the curse on women put away (for no more in sorrow shall they bring forth children, now Christ has blessed the very beginning of our birth), and the glory of our Saviour shone forth as the sun's rays, and more than this, the disciples are confirmed in faith by the miracle.
The historical account then will stop here, but I think we ought to consider the other view of what has been said, and to say what is therein signified. The Word of God came down then from Heaven, as He Himself saith, in order that having as a Bridegroom, made human nature His own, He might persuade it to bring forth the spiritual offspring of Wisdom. And hence reasonably is the human nature called the bride, the Saviour the Bridegroom; since holy Scripture carries up language from human things to a meaning that is above us. The marriage is consummated on the third day, that is, in the last times of the present world: for the number three gives us beginning, middle, end. For thus is the whole of time measured. And in harmony with this do we see that which is said by one of the prophets, He hath smitten, and He will bind us up. After two days will He revive us, in the third day He will raise us up, and we shall live in His Sight. Then shall we know if we follow on to know the Lord; His going forth is prepared as the morning. For He smote us for the transgression of Adam, saying,Dust thou art, and unto dust shalt thou return. That which was smitten by corruption and death He bound up on the third day: that is, not in the first, or in the middle, but in the last ages, when for us made Man, He rendered all our nature whole, raising it from the dead in Himself. Wherefore He is also called the Firstfruits of them that slept. Therefore in saying it was the third day, whereon the marriage was being consummated, he signifies the last time. He mentions the place too; for he says it was in Cana of |158 Galilee. Let him that loves learning again note well: for not in Jerusalem is the gathering, but without Judaea is the feast celebrated, as it were in the country of the Gentiles. For it is Galilee of the gentiles, as the prophet saith. It is I suppose altogether plain, that the synagogue of the Jews rejected the Bridegroom from Heaven, and that the church of the Gentiles received Him, and that very gladly. The Saviour comes to the marriage not of His own accord; for He was being bidden by many voices of the Saints. But wine failed the feasters; for the law perfected nothing, the Mosaic writing sufficed not for perfect enjoyment, but neither did the measure of implanted sobriety reach forth so as to be able to save us. It was therefore true to say of us too, They have no wine. But the Bounteous God doth not overlook our nature worn out with want of good things. He set forth wine better than the first,for the letter killeth, but the Spirit giveth life. And the law hath no perfection in good things, but the Divine instructions of Gospel teaching bring in fullest blessing. The ruler of the feast marvels at the wine: for every one, I suppose, of those ordained to the Divine Priesthood, and entrusted with the house of our Saviour Christ, is astonished at His doctrine which is above the Law. But Christ commandeth it to be given to him first, because, according to the voice of Paul,The husbandman that laboureth must be first partaker of the fruits. And let the hearer again consider what I say.
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Homily XXII.
John ii. 4.-"Woman, what have I to do with thee? Mine hour is not yet come."
[1.] In preaching the word there is some toil, and this Paul declares when he says, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." (1 Tim: v. 17.) Yet it is in your power to make this labor light or heavy; for if you reject our words, or if without actually rejecting them you do not show them forth in your works, our toil will be heavy, because we labor uselessly and in vain: while if ye heed them and give proof of it by your works, we shall not even feel the toil, because the fruit produced by our labor will not suffer the greatness of that labor to appear. So that if you would rouse our zeal, and not quench or weaken it, show us, I beseech you, your fruit, that we may behold the fields waving1 with corn, and being supported by hopes of an abundant crop, and reckoning up your2 riches, may not be slothful3 in carrying on this good traffic.
It is no slight question which is proposed to us also to-day. For first, when the mother of Jesus says, "They have no wine," Christ replies, "Woman, what have I to do with thee? Mine, hour is not yet come." And then, having thus spoken, He did as His mother had said; an action which needs enquiry no less than the words. Let us then, after calling upon Him who wrought the miracle, proceed to the explanation.
The words are not used in this place only, but in others also; for the same Evangelist says, "They could not lay hands on Him,4 because His hour was not yet come" (c. viii. 20); and again, "No man laid hands on Him, because His hour was not yet come" (c. vii. 30); and again, "The hour is come, glorify Thy Son." (c. xvii. 1.) What then do the words mean? I have brought together more instances, that I may give one explanation of all. And what is that explanation? Christ did not say, "Mine hour is not yet come," as being subject to the necessity of seasons, or the observance of an "hour"; how can He be so, who is Maker of seasons, and Creator of the times and the ages? To what else then did He allude? He desires to show5 this; that He works all things at their convenient season, not doing all at once; because a kind of confusion and disorder would have ensued, if, instead of working all at their proper seasons, He had mixed all together, His Birth, His Resurrection, and His coming to Judgment. Observe this; creation was to be, yet not all at once; man and woman were to be created, yet not even these together; mankind were to be condemned to death, and there was to be a resurrection, yet the interval between the two was to be great; the law was to be given, but not grace with it, each was to be dispensed at its proper time. Now Christ was not subject to the necessity of seasons, but rather settled their order, since He is their Creator; and therefore He saith in this place, "Mine hour is not yet come." And His meaning is, that as yet He was not manifest6 to the many, nor had He even His whole company of disciples; Andrew followed Him, and next to7 him Philip, but no one else. And moreover, none of these, not even His mother nor His brethren, knew Him as they ought; for after His many miracles, the Evangelist says of His brethren, "For neither did His brethren believe in Him." (c. vii. 5.) And those at the wedding did not know Him either, for in their need they would certainly have come to and entreated Him. Therefore He saith, "Mine hour is not yet come"; that is, "I am not yet known to the company, nor are they even aware that the wine has failed; let them first be sensible of this. I ought not to have been told it from thee; thou art My mother, and renderest the miracle suspicious. They who wanted the wine should have come and besought Me, not that I need this, but that they might with an entire assent accept the miracle. For one who knows that he is in need, is very grateful when he obtains assistance; but one who has not a sense of his need, will never have a plain and clear sense of the benefit."
Why then after He had said, "Mine hour is not yet come," and given her a denial, did He what His mother desired? Chiefly it was, that they who opposed Him, and thought that He was subject to the "hour," might have sufficient proof that He was subject to no hour; for had He been so, how could He, before the proper "hour" was come, have done what He did? And in the next place, He did it to honor His mother, that He might not seem entirely to contradict and shame her that bare Him in the presence of so many; and also, that He might not be thought to want power,8 for she brought the servants to Him.
Besides, even while saying to the Canaanitish woman, "It is not meet to take the children's bread, and to give9 it unto dogs" (Matt. xv. 26), He still gave the bread, as considering her perseverance; and though after his first reply, He said, "I am not sent save unto the lost sheep of the house of Israel," yet even after saying this, He healed the woman's daughter. Hence we learn, that although we be unworthy, we often by perseverance make ourselves worthy to receive. And for this reason His mother remained by, and openly10 brought to Him the servants, that the request might be made by a greater number; and therefore she added,
Ver. 5. "Whatsoever He saith unto you, do it."
For she knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without cause11 to hurry to12 the miracle; and therefore she brought the servants.13
Ver. 6, 7. "And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus said unto them, Fill the waterpots with water; and they filled them up to the brim."
It is not without a reason that the Evangelist says, "After the manner of the purifying of the Jews," but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, "after the manner of the purifying of the Jews," to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were filed, but might have the means of purification at hand.
"And why was it, that He did not the miracle before they filled them, which would have been more marvelous by far? for it is one thing to change given matter to a different quality, and another to create matter out of nothing." The latter would indeed have been more wonderful, but would not have seemed so credible to the many. And therefore He often purposely lessens14 the greatness of His miracles, that it may be the more readily received.
"But why," says one, "did not He Himself produce the water which He afterwards showed to be wine, instead of bidding the servants bring it?" For the very same reason; and also, that He might have those who drew it out to witness that what had been effected was no delusion since if any had been inclined to be shameless, those who ministered might have said to them, "We drew the water, we filled the vessels." And besides what we have mentioned, He thus overthrows those doctrines which spring up against the Church. For since there are some who say that the Creator of the world is another, and that the things which are seen are not His works, but those of a certain other opposing god, to curb these men's madness He doth most of His miracles on matter found at hand.15 Because, had the creator of these been opposed to Him, He would not have used what was another's to set forth His own power. But now to show that it is He who transmutes water in the vine plants, and who converts the rain by its passage through the root into wine, He effected that in a moment at the wedding which in the plant is long in doing. When they had filled the waterpots, He said,
Ver. 8-10. "Draw out now, and bear unto the governor of the feast; and they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worst; but thou hast kept the good wine until now."
Here again some mock,16 saying, "this was an assembly of drunken men, the sense of the judges was spoilt, and not able to taste17 what was made, or to decide on what was done, so that they did not know whether what was made was water or wine: for that they were drunk," it is alleged, "the ruler himself has shown by what he said." Now this is most ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but "the ruler of the feast," who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management18 of such banquets are the most sober, as having this one business, to dispose all things in order and regularity; and therefore the Lord called such a man's sober senses to testify to what was done. For He did not say, "Pour forth to them that sit at meat," but, "Bear unto the governor of the feast."
"And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom." "And why did he not call the servants? for so the miracle would have been revealed." Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little. And suppose that it had then been mentioned,19 the servants who related it would never have been believed, but would have been thought mad to bear such testimony to one who at that time seemed to the many a mere man; and although they knew the certainty of the thing by experience, (for they were not likely to disbelieve their own hands,) yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it for a future time; since after the manifestation of other miracles this also would be credible. Thus when he was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, "Jesus came into Cana of Galilee, where He made the water wine." (c. iv. 46.) And not wine simply, but the best.
[3.] For such are the miraculous works of Christ, they are far more perfect and better than the operations of nature. This is seen also in other instances; when He restored any infirm member of the body, He made20 it better than the sound.
That it was wine then, and the best of wine, that had been made, not the servants only, but the bridegroom and the ruler of the feast would testify; and that it was made by Christ, those who drew the water; so that although the miracle were not then revealed, yet it could not in the end be passed in silence, so many and constraining testimonies had He provided for the future. That He had made the water wine, He had the servants for witnesses; that the wine was good that had been made, the ruler of the feast and the bridegroom.
It might be expected that the bridegroom would reply to this, (the ruler's speech,) and say something, but the Evangelist, hastening to more pressing matters, has only touched upon this miracle, and passed on. For what we needed to learn was, that Christ made the water wine, and that good wine; but what the bridegroom said to the governor he did not think it necessary to add. And many miracles, at first somewhat obscure, have in process of time become more plain, when reported more exactly by those who knew them from the beginning.
At that time, then, Jesus made of water wine, and both then and now He ceases not to change our weak and unstable21 wills. For there are, yes, there are men who in nothing differ from water, so cold, and weak, and unsettled. But let us bring those of such disposition to the Lord, that He may change their will to the quality of wine, so that they be no longer washy,22 but have body,23 and be the cause of gladness in themselves and others. But who can these cold ones be? They are those who give their minds to the fleeting things of this present life, who despise not this world's luxury, who are lovers of glory and dominion: for all these things are flowing waters, never stable, but ever rushing violently down the steep. The rich to-day is poor tomorrow, he who one day appears with herald, and girdle, and chariot, and numerous attendants, is often on the next the inhabitant of a dungeon, having unwillingly quitted all that show to make room for another. Again, the gluttonous and dissipated24 man, when he has filled himself to bursting,25 cannot retain even for a single day the supply26 conveyed by his delicacies, but when that is dispersed, in order to renew it he is obliged to put in more, differing in nothing from a torrent. For as in the torrent when the first body of water is gone, others in turn succeed; so in gluttony, when one repast is removed, we again require another. And such is the nature and the lot of earthly things, never to be stable, but to be always pouring and hurrying by; but in the case of luxury, it is not merely the flowing and hastening by; but many other things that trouble us. By the violence of its course it wears away27 the strength of the body, and strips the soul of its manliness, and the strongest currents of rivers do not so easily eat away their banks and make them sink down, as do luxury and wantonness sweep away all the bulwarks of our health; and if you enter a physician's house and ask him, you will find that almost all the causes of diseases arise from this. For frugality and a plain28 table is the mother of health, and therefore physicians29 have thus named it; for they have called the not being satisfied "health," (because not to be satisfied with food is health,) and they have spoken of sparing diet as the "mother of health." Now if the condition of wants is the mother of health, it is clear that fullness is the mother of sickness and debility, and produces attacks which are beyond the skill even of physicians. For gout in the feet, apoplexy, dimness of sight, pains in the hands, tremors, paralytic attacks, jaundice, lingering and inflammatory fevers, and other diseases many more than these, (for we have not time to go over them all,) are the natural offspring, not of abstinence and moderate30 diet, but of gluttony and repletion. And if you will look to the diseases of the soul that arise from them, you will see that feelings of coveting, sloth, melancholy, dullness, impurity, and folly of all kinds, have their origin here. For after such banquets the souls of the luxurious become no better than asses, being torn to pieces by such wild beasts as these (passions). Shall I say also how many pains and displeasures they have who wait upon luxury? I could not enumerate them all, but by a single principal point I will make the whole clear. At a table such as I speak of, that is, a sumptuous one, men never eat with pleasure; for abstinence is the mother of pleasure as well as health, while repletion is the source and root not only of diseases, but of displeasure. For where there is satiety there desire cannot be, and where there is no desire, how can there be pleasure? And therefore we should find that the poor are not only of better understanding and healthier than the rich, but also that they enjoy a greater degree of pleasure. Let us, when we reflect on this, flee drunkenness and luxury, not that of the table alone, but all other which is found in the things of this life, and let us take in exchange for it the pleasure arising from spiritual things, and, as the Prophet says, delight ourselves in the Lord; "Delight thyself in the Lord, and He shall give thee the desires of thine heart" (Ps. xxxvii. 4); that so that we may enjoy the good things both here and hereafter, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, world without end. Amen.
Homily XXIII.
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John ii. 11.-"This beginning of miracles did Jesus in Cana ofGalilee."
[1.] Frequent and fierce is the devil in his attacks, on all sides besieging our salvation; we therefore must watch and be sober, and everywhere fortify ourselves against his assault, for if he but gain some slight vantage ground,1 he goes on to make for himself a broad passage, and by degrees introduces all his forces. If then we have any care at all for our salvation, let us not allow him to make his approaches even in trifles, that thus we may check him beforehand in important matters; for it would be the extreme of folly, if, while he displays such eagerness to destroy our souls, we should not bring even an equal amount in defense of our own salvation.
I say not this without a cause, but because I fear lest that wolf be even now standing unseen by us in the midst of the fold,2 and some sheep become a prey to him, being led astray from the flock and from hearkening by its own carelessness and his craft. Were the wounds3 sensible, or did the body receive the blows, there would be no difficulty in discerning his plots; but since the soul is invisible, and since that it is which receives the wounds, we need great watchfulness that each may prove himself; for none knoweth the things of a man as the spirit of a man that is in him. (1 Cor. ii. 11.) The word is spoken indeed to all, and is offered as a general remedy to those who need it, but it is the business of every individual hearer to take what is suited to his complaint. I know not who are sick, I know not who are well. And therefore I use every sort of argument, and introduce remedies suited to all maladies,4 at one time condemning covetousness, after that touching on luxury, and again on impurity, then composing something in praise of and exhortation to charity, and each of the other virtues in their turn. For I fear lest when my arguments are employed on any one subject, I may without knowing it be treating you for one disease while you are ill of others. So that if this congregation were but one person, I should not have judged it so absolutely necessary to make my discourse varied; but since in such a multitude there are probably also many maladies, I not unreasonably diversify my teaching, since my discourse will be sure to attain its object when it is made to embrace you all. For this cause also Scripture is something multiform,5 and speaks on ten thousand matters, because it addresses itself to the nature of mankind in common, and in such a multitude all the passions of the soul must needs be; though all be not in each. Let us then cleanse ourselves of these, and so listen to the divine oracles, and with contrite heart6 hear what has been this day read to us.
And what is that? "This beginning of miracles did Jesus in Cana of Galilee." I told you the other day, that there are some who say that this is not the beginning. "For what," says one, "if `Cana of Galilee' be added? This shows that this was `the beginning' He made `in Cana.'"7 But on these points I would not venture to assert anything exactly. I before have shown that He began His miracles after His Baptism, and wrought no miracle before it; but whether of the miracles done after His Baptism, this or some other was the first, it seems to me unnecessary to assert positively.
"And manifested forth His glory."
"How?" asks one, "and in what way? For only the servants, the ruler of the feast, and the bridegroom, not the greater number of those present, gave heed to what was done." How then did he "manifest forth His glory"? He manifested it at least for His own part, and if all present hear not of the miracle at the time, they would hear of it afterwards, for unto the present time it is celebrated, and has not been unnoticed. That all did not know it on the same day is clear from what follows, for after having said that He "manifested forth His glory," the Evangelist adds,
"And His disciples believed on Him."
His disciples, who even before this regarded Him with wonder.8 Seest thou that it was especially necessary to work the miracles at times when men were present of honest minds, and who would carefully give heed to what was done? for these would more readily believe, and attend more exactly to the circumstances. "And how could He have become known without miracles?" Because His doctrine and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they took heed to what He did with a right disposition, their minds being already well affected towards Him. And therefore in many other places the Evangelists say, that He did no miracle on account of the perversity of the men who dwelt there. (Matt. xii. 38; ch. xiii. 58, &c.)
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