The Marriage Feast in Cana

If the hard brow ever relaxes, it is at the wedding. The nature cold and unsympathetic thaws out under the glow, and the tears start as we hear the bride’s dress rustling down the stairs, and the company stand back, and we hear in the timid “I will” of th.e twain, the sound of a lifetime’s hopes, and joys, and sorrows. We look steadily at them, but thrice at her to once at him, and say,” God bless her, how well she looks!”

We cry at weddings, but not bitter tears; for when the heart is stirred, and smiles are insipid and laughter is tame, the heart writes out its joy on the cheek in letters of crystal. Put on the ring! it be ever bright, and the round finger it encloses never be shrunken by sorrow. May the twain grow old together, helping each other on in the path of life; and coming up to the marble pillar of the grave and parting, one going this side, and the other going that, may they meet again just beyond it, to find that the marble pillar was only the door-post of Heaven. When the wedding is done, and the carriage rolls to the door, and the trunks are heaved to their places, and the door goes shut with a bang, and the driver gathers up the reins, we all come out on the steps and give them three times three for a good starting.

We come in this chapter to a wedding. It is in common life. No carriages roll to the door, no costly dress rustles on the carpet, no diamond head-gear, but a marriage in common life — two plain people have pledged each other, hand and heart, and their friends have come in for congratulations. The joy is not the less because there is no pretension. In each other they find all the future they want. The daisy in the cup on the table may mean as much as a score of artistic garlands fresh from the hot-house. When a daughter goes off from home with nothing but a plain father’s blessing and a plain mother’s love, she is missed as much as though she were a princess. It seems hard, after the parents have sheltered her for eighteen years, that in a few short months her affections should have been carried off by another; but mother remembers how it was in her own case when she was young, and so she braces up until the wedding has passed, and the banqueters are gone, and then she has a good cry all alone.

The Marriage Festival.

The first wedding that Christ ever attended was at the place where He performed the first miracle recorded by the Apostles. It was at Cana, the home

(2l6) of Nathanael, a little town that nestled upon a hill rising from the verdant plain of El Battauf, not far from Nazareth, and in which we may believe some of the relatives of Christ lived. A wedding in that village was not less notable because the place was small, for occasions of this kind were always festival among the Jews, and were largely attended. The ceremonies invariably began as the day was closing, and were conducted not with solemn observance but with merry-making and gleefulness befitting the most joyous occasion in the life of a young couple. Friends from afar, as well as near, came to join in the marriage festival, and feasting was kept up for an entire week, when poverty did not forbid. There was a profusion of flowers, in the spring time, scattered about and through the house of celebration, and children were befrocked in their brightest clothes,

RUINS OK CAPERNAUM AND VIKW OF A PORTION OF LAKE TIBERIAS.

making up a procession that marched behind torches borne by the older ones, singing songs, striking tabrets, and playing pipes, while long into the night there were sounds of melody that imparted motion to dancing feet.

Jesus and His five disciples had probably received an invitation directly on their arrival in Nazareth, and with Mary they walked the four miles between Nazareth and Cana, to be present at the wedding and to join in the pleasures which the event afforded. It was the custom to provide quantities of wine as well as of provisions with which to regale the attending company; but on this occasion the number of persons present was so great that shortly after the festivities were begun it was discovered the supply of wine was inadequate for the occasion. Mary was a confidant member of the household, if not a relative, and to her therefore the news was first imparted of the insufficiency, and she immediately called Jesus aside and informed Him of the embarrassing situation. Whether her purpose in thus notifying Him was with the expectation that He would hasten off to some neighboring village to procure an additional supply, or that He would work a miracle in the presence of the guests, we know not, nor have we reason for surmise; but whatever were her expectations the results were surprising in the extreme. Before the door of the house stood six large stone jars, filled with water, which was used by the guests for washing their hands and faces upon their arrival, as was the invariable custom among the Jews, as an act not only of cleanliness, but of purification also. By Christ’s instructions these jars were emptied and then taken to a neighboring fountain and filled anew with fresh water. When this was done, the jars with their limpid contents, were returned to the house, and out of these Jesus then commanded the servants to fill a goblet and bear it to the governor of the feast. When the chairman of the banquet had tasted the offering he found that instead of water it was wine of the rarest vintage, a wine so super-excellent that he called the bridegroom to his side and said, “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.” Wondrous miracle; more than one hundred gallons of water blushed into purest wine at the word of Jesus! Taste of every jar, it is all the same; drink of every goblet, the sparkle is in each; look upon every drop, the rose’s flush, the diamond bead, the bloom of health is present in all. Analyze any part and there will be found neither adulteration nor fermentation, only the pure blood of the grape, before contamination touched it with polluted fingers; before it caught the poison of decomposition from attainted air; before the vinous, the acetous, the viscous, the putrefactive agencies had destroyed the healthful and undefiled juices of a fruit which is so often mentioned in Scriptures as to be almost consecrated to holy uses. Pure water had been converted into pure wine; or, as a distinguished essayist once wrote, with a succinctness that appears like inspiration, “The conscious water

knew its God and blushed.”

By the Sea of Galilee.

After the marriage in Cana, Jesus, accompanied by His mother and disciples, went to Capernaum, not many miles away, where he made His home for a short time, and which vicinity became the scene of many of His most important labors. This city, only the ruins of which now remain, was admirably situated on the west shore of Lake Tiberias — the Sea of Galilee and Gennesaret, as “it is also called. The place was of considerable importance in the time of Christ, owing to the fact that being on the borders of the territory of Philip and Antipas it was well garrisoned and had a large custom house where duties were collected by officers of the two governments. Besides these, there was h splendid synagogue of white lime-stone in the town, to which a great many Jews from the surrounding region repaired for worship, while a highway led from Acre, formerly Ptolemais, through Capernaum to Damascus, which brought a large number of travelers and merchants to the place, though the permanent population consisted chiefly of fisher-Cupjrigli D. Appletua it Co.’

PRKSRNT APPKARANCK OF THE ROAD TO ASKELON, NEAR JERUSALEM.

men. Capernaum and Bethsaida were only about two miles apart, to which fact must be credited the statement that the disciples John, Andrew and Peter were inhabitants of the latter place, but it is more probable their dwellings were in Capernaum, as was that of James, and of Peter certainly.

Attends the Passover at Jerusalem.

Jesus did not remain long in Capernaum on the visit which He first made there with His disciples, for as the Passover was near at hand He determined to go on to Jerusalem, where His ministry would have an extended field, and which He was now ready to declare to the people who would gather there for religious instruction and observance. April had come, with its freshness of flowers and blooming trees, when the green earth looked like an emerald spreading away to the horizon, or a carpet just unrolled before the coming of a royal train. The pulse of rejuvenated nature was quickened with preparations for a festival season, and men’s hearts were lifting up to praise under the inspiration of spring’s approaching footsteps. All Palestine was looking towards Jerusalem, the Mecca of devout Jews. The roads soon became dusty under trampling feet, great armies of pilgrims had taken up the march for the Holy City, the poor afoot, the rich on camels, merchants driving before them flocks of sheep and herds of goats and cattle, which would find a ready market in Jerusalem. See the caravans as they come winding their way from Damascus on the north across Hermon, and down the Jordan valley; and from Arabia Petrsea on the south, up through the hill country of Judea; and from Caesarea, Ptolemais and the coast cities of the west, and firom the far eastern district watered by the Tigris and the Euphrates, and from the land of Moab and of Ammon; dozens, scores, hundreds, thousands, on foot and by every means of conveyance, while beggars and decrepit men and women line the way, asking alms or dragging themselves along, but with eyes ever set towards Jerusalem. And among the crowds of dust-covered, dirt-stained, weary-limbed and athirsted pilgrims may be seen Jesus and His disciples, trudging along like the poor men that they were, but all the more anxious to reach Jerusalem in time to participate in the feast of the Passover, which was celebrated in the spring time, and was the most joyous of all Jewish festivals, commemorating as it did the plague which led to the freedom of the Jews from their bondage to the Egyptians.

The vast crowds here assembling poured through the five gates of Jerusalem with ceaseless flow for days before the actual celebration was begun, and passing on up to the Temple courts gathered within the sacred edifice until room for more there was none. Every room of every house within the city now became tenanted, while tents were spread like banners to the distant eye, without the walls, on the hillside and in valley, until that great swarm of humanity had hived itself within Jerusalem and its surroundings.

Near the “Beautiful Gate,” and within the court of the Gentiles, was the market-place, a vast corral in which cattle were kept, while along the sides were booths in which sat merchants selling doves and pigeons, and money-changers ready to exchange Jewish shekels of silver for the brass and copper coins of (221)

Greece and Rome: a set of Shylocks, who took every possible advantage, for being Gentiles they thought it proper to defraud the Jews, and to make the largest profit out of religious zeal. I^ambs and oxen were purchased by the rich for sacrificial purposes, while doves and pigeons were bought to become offerings of the poor. But yet other merchants sold caftans and abbas, bright red and blue vests, head coverings and long robes for rich worshipers, who also purchased jewelry from the same venders.

Purging the Temple.

It was a degrading as well as a demoralizing sight to witness the base uses to which the Temple reared to the L,ord had been put, a profanation and defilement scarcely less than that wrought by Ahaz when he took away so much of the altar service and set it up anew for use in the reinstitution of idol worship. And when Jesus came within this court of the Gentiles, and looking everywhere around His eye swept over the impious desecration of His Father’s house, the holy spirit within Him was aroused as it never was before or since. Anger painted His cheek, indignation flamed in His eye, and excitement shook His frame. What! is this a Temple raised to God? do priests minister here? is this a congregating place for law-observing and reverently-worshiping Jews? If so, why is this infamous sacrilege permitted? why do not the priestly ofl&cers purge this enclosure of the active iniquity that here holds highest revel on the most solemnly sacred occasions? Every one has a commission to defend the lyord and His institutions; hence, though Jesus was to the eye of the wicked only a Galilean peasant. He took upon Himself the duty that properly belonged to those appointed for the care of the Temple and the administration of the holy service, and seizing some fragments of ropes which he saw lying upon the ground, with these simple instruments He drove the sacrilegious barterers from the court, chiding them for the evil of having turned His Father’s house into a place for buying and selling. And with such precipitation did the Gentile traders abandon their possessions under dread of the Holy One that the cattle went into a panic, tables were overturned, spilling piles of money upon the pavements, and jewelry and rich garments lay scattered in such confusion that ownership must have been hard to establish.

What an excitement was created by the attack which Jesus made upon the venders of so many articles in the Temple. Why, Jerusalem was almost in a tumult; a storm of holy rage had broken among the crowds that- had flocked from far and near to attend a festival. What could it mean? When the first wave of anger and excitement had spent its force, the people began to look at one another and to ask questions as well as to inwardly inquire:” Who is this Man, that with a few broken cords can drive hundreds from their accustomed places?

Iv llAVl’, MADK MY KATHKK’S HOUSK A UHN Uh ililhVts.

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who can destroy a business winked at by the priests and firmly established through long sufierance?” Even the disciples were confounded for they had no understanding of the heavenly authority by which Jesus had done such a remarkable thing. But this second miracle, wrought within their own sight, was to have a significance greater than the first, for, while it was a manifestation of the power of Christ over men, the act prepared the way for His declaration to the people. At one stroke He had developed before the eyes of the wondering spectators from a peasant into a God., They now began to flock about Him, and to ask,” By what authority have You purified this Temple. “” We recognize in You some wondrous being, but pray, tell us who You are and what is Your mission.”” What sign shewest Thou unto us, seeing that Thou doest these things?”

But Jesus was not ready to answer their questions fully; He had a wise purpose in restraining their curiosity for a time, since a sudden declaration of His Messiahship might have incited a riot, for the Jews were unprepared for the coming of a Saviour in the appearance of a peasant, and they were particularly jealous of their traditions. So to their inquiries Jesus only replied, “Destroy this Temple and in three days I will raise it up.” This answer the Jews could not interpret, though they supposed it was an arrogant pretension of Divine power, which they haughtily resented, and after a time returned again to their ungodliness, in a renewal of the defilements of the Temple which Jesus had so singularly rebuked. But there were others who, while not understanding the obscure reply made by Christ, saw the justice of His wrath at the priestly tolerance of customs which polluted the Temple, and these being drawn by sympathy more closely to Him came soon to believe on Him as the promised Saviour, and were rewarded with other manifestations of His Divinity.

Nicodemus Seeks an Interview with Jesus.

Among the few who were inclined to accept Jesus as the Messiah, and who had been permitted to behold some of His miracles, was a distinguished Pharisee named Nicodemus, a ruler among the Jews, and withal rich and a member of the Sanhedrim. He may have been one who was instrumental in sending a committee of inquiry to John, and had therefore interested himself in the reports current concerning John and the appearance of the Messiah which the Baptist was preaching. But Nicodemus was a learned man, as were all the rabbis, and to his learning was added the wisdom of impartialism, as opposed to the dogmatism and bigotry of the school to which he belonged. Having seen much, that was startling, if not convincing, and heard many witnesses speak, of their knowledge, concerning the power of Jesus, Nicodemus at length determined to seek for the proof of what he already believed to be true. To do this he must see Jesus and speak with Him face to face, and hear from His lips an expounding of the doctrine He was to preach, as well also an explanation of His mission; to explore, in private conversation, His greatness; to examine the evidence of His Divinity, and to learn when the restoration of Israel would be accomplished.

But laudable as was the ambition of Nicodemus, and great as was his wisdom, he yet had the human weakness of dreading public opinion, which even a righteous conscience could not confront. Jesus was in disfavor among the mas.ses as yet; He was regarded as scarcely the equal of many pretenders who had laid claim to the possession of divine attributes, only to be ignominiously exposed. Nicodemus could not rise above a common infirmity and expo.se himself to popular contempt by openly meeting Christ, .so he resolved to visit Him .secreth’, selecting night as the most appropriate time, when Jesus would be least engaged, and when there was little chance of himself being seen. It was therefore a stealthy going forth, a night masquerading, a secret visit, though upon a holy purpose.

Finding Jesus at some lowly lodging — it may have been in Bethany — Nicodemus hails Hmi with obsequious speech, “Rabbi, we know that Thou art a teacher come from God; for no man can do these miracles that Thou doest, except God be with him.”

Did Nicodemus finish the first sentence of his address? Did he not, aftei thus greeting Jesus, follow with some inquiry concerning the kingdom of God; or did Christ anticipate his desire, reading his heart, comprehending his thoughts, foreseeing his purpose? We must believe the latter, for John, who was doubtless present at the interlnew, represents the Saviour as immediately answering, “Verily I say unto thee, except a man be born again he cannot see the Kingdom of God.” This remark was evidently uttered as a prelude to the lesson of instruction which our Lord had determined to impart, knowing that Nicodemus would seek an explanation of such a dark saying, and thus prepared the way for a discourse on the requirements put upon man in his relations to God, and the duties inseparable from his estate.

The anticipations of Christ were correct, for Nicodemus at once a.sked, “How can a man be born when he is old?” It was not his ignorance of the true meaning of the Lord’s remark that made Nicodemus propound such an inquir>-, for being a rabbi and a learned man he was familiar with the ceremony performed upon the adoption of the Jewi.sh faith by any one from another nation, at which the seal of conversion was denominated “a second birth.” His object therefore was very clearly to encourage Christ to reveal to him His theory of .salvation, if not the Divine plan, for Nicodemus was not yet thoroughly convinced of the Divinity of Jesus. Having now been asked to explain the purpose and the authority of His teachings, Christ made plain to his anxious visitor the necessity of spiritual regeneration, through the outward ceremonial of baptism, as the essential condition to fellowship in the Kingdom of God. To make His instruction particularly clear to the Rabbi, Jesus drew illustrations from nature by which to impress His meaning, and to distinguish the difference between the spiritual and the material body, which Nicodemus did not understand before. But more than

this, Christ foreshadowed to His
interested listener the sacrifice
which He had
been sent to provide, and the
atonement which
He was to suffer
for the sins of the
world, saying,
“And as Moses
lifted up the serpent in the wilderness, even so
must the Son of
man be lifted up;
that whosoever
believeth in Him
should not perish, but have
eternal life. For
God so loved the
world, that He
gave His only
begotten Son,
., ^.., that whosoever
;^-s Z believeth m Him

BETHANY AS IT NOW APPEARS.

should not perish, but have
everlasting life.

For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.”

When Nicodemus parted from Jesus it may be that he only half comprehended, or else half doubted the words of Christ, though it was evident that he carried away with him a semi-conviction, equal to the measure of his belief when he first determined to seek an interview. But his timidity was such that he spoke to no one concerning his visit, or the in.structions he had received.