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he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day for it was about the tenth hour. [About four p.m.] One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother, Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon, the son of Jona: thou shalt be called Cephas, or Peter, which is, by interpretation, a stone.

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me ? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he said unto him, Verily, verily, I say unto you, Herepious parents would not have concealed from him the supernatural circumstances attending the history of that Sun of Righteousness, of whose advent he was the predestined morning star, and in whose heliacal splendor his own was to pale and vanish.

after ye shall see heaven open, and the angels of God ascending and descending by the Son of man.

SECTION XXIII.

Marriage at Cana in Galilee.
JOHN ii. 1-12.

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 yain [or grape drink], the mother of Jesus saith unto him, They have no yain. Jesus saith unto her, O woman, I will do somewhat for thee, is not my hour now come?* His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing_two or three measures apiece. Jesus saith unto them, Fill the water-pots 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 bore it. When the ruler of the feast had tasted the water that was made yain, and knew not whence it was: (though the servants who 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 yain; and when men have plentifully drunk, then that which is worse; but thou hast kept the good yain until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

SECTION XXIV.

Christ goes down to Capernaum, and continues there some short time.

JOHN ii. 12.

After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and they continued there not many days.

The original phrase is idiomatic, and may be taken in a favourable sense. Our Lord's hour to work a miracle was

SECTION XXV.

The Buyers and Sellers driven from the Temple.
JOHN ii. 13 to the end.

And the Jews' passover was at hand, and Jesus went up to Jerusalem, and found in the temple those that sold come, as appears by the context. His mother is in this case the best interpreter of the words he addressed to her. She evidently understood them as indicating a kind and filial compliance with her request, while her own order to the servants to obey his commands showed the confidence she placed in his miraculous energy.

I have been compelled by the force of Truth, in reference to this miracle, to adopt the Hebrew term yain as the proper designation of that grape-drink, syrup, or must, which was common in ancient Palestine. The yain or yayin of the Jews was called hemer or chamara in Syriac. This juice of grapes and other vegetables was often unfermented and uninebriative, like the paschal yoin, which had no ferment, leaven, or alcohol. At other times it passed (either intentionally or accidentally) through the vinous-fermentation, and became alcoholic and intoxicative. So the Greek vinos, and the Latin vinum, often signify pure unfermented juices of grapes and other vegetables, and cannot always be translated by our English word wine, which almost universally means a fermented or alcoholic beverage. Now as the yain of the Hebrews did not correspond with the wines of Europe, it should not be translated by our word wine, except it passed through processes of vinous fermentation. These were often prevented by artificial means; for leaven, or ferment, among the Jews was a symbol either of alteration or corruption. It appears that Christ, like the Jews, drank yain, or the unfermented juice of grapes or raisins, at the Passover; but we have no proof that the grape drink at the feast of Cana was alcoholic, or that alcoholic wines were ever used by Christ or his apostles. It appears therefore unfair and unscholarlike to beg the very question at issue. In such a case it is safer to adhere to the old Hebrew name yain, than to substitute for it the English term wine, which gives a wrong idea, and is liable to dangerous misconstruction. On this subject see Kitto's Biblical Cyclopedia, under the words wine and Passover. See also Parsons's learned essay, entitled Anti-Bacchus; Arnot's Illustrations of the Book of Proverbs, second series, page 154; and the critical Latin treatises on the wines of the ancients.

In this first great miracle, our Lord changed water into a miraculous beverage of great excellence, a supernatural water

oxen and sheep and doves, and the changers of money sitting. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father's house a house of merchandise. And his disciples remembered that it was written, A zeal for thy temple consumeth me. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, You will destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

Now when he was in Jerusalem at the Passover, on the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all, and needed not that any should testify of man: for he knew what was in man.

SECTION XXVI.

Conversation of Christ with Nicodemus.

JOHN iii. 1-22.

There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a wine, which cannot be adequately defined by criticism. It may perhaps indicate, among other lessons, that the water which is highly extolled in Scripture as a symbol of spirituality, regeneration, and purity, is capable, under the divine blessing and operation, of becoming the subject and the medium of sacred efficacies and qualities above human definition or manufacture. If, however, my reader thinks that the original word is best translated by wine, he can restore the old rendering in the margin.

teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born from above (heaven-born), he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, a baptism of purification, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born from above. The Spirit breathes where it wills, and thou hearest the voice thereof, but knowest not whence it comes or whither it goes; so is every birth of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man who is in heaven. 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 believeth in him 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. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil hateth the light, neither cometh to the light, lest

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