In respect to this miracle, observe, (1) _The simplicity of the narrative_. John does not directly assert that the water was made wine, nor that a miracle was performed, nor does he deduce any conclusion from the event; he simply narrates what he saw and heard--the jars filled with water, the contents drawn out, the testimony of the governor of the feast to the excellence of the wine carried to him; the reader is left to draw his own conclusion. (2) _The utter failure of all naturalistic explanations_, such as that Christ simply accelerated the process of nature, or changed the attributes of the water after the analogy of mineral waters, so as to give it the taste and appearance of wine, or that the taste and semblance of wine was due to a state of spiritual exaltation on the part of the company, all of which views have had defenders even among orthodox critics. See Lange’s and Meyer’s Commentaries for a statement of these and kindred interpretations. Meyer well says, respecting them all, “Instead of a transmutation of water we have a frivolous transmutation of history.” (3) _The impossibility of deception or fraud._ The jars are those belonging to the household; they are filled to the brim with water; it is drawn out by the servants; the judgment respecting the wine is pronounced by the governor of the feast, who does not know of the miracle. (4) _The analogy of nature._ “He who made the wine at this wedding does the same thing every year in the vines. As the water which the servants put into the water-pots was turned into wine by the Lord, so that which the clouds pour down is turned into wine by the same Lord. It excites no wonder in us, because it occurs every year.”--(_Augustine._) (5) _The moral and spiritual significance of the miracle._ Contrast Christ’s ready consent to convert water into wine to add to the festivities of others, with his refusal to convert stones into bread to supply his own imperative needs (Matt. 4:3, 4); his conversion of water into wine, the symbol of inspiration and life, with the first miracle of Moses, who converted water into blood, an instrument and a symbol of death (Exod. 7:20, 21)--Christ brings life and power, Moses brings law and condemnation (Rom. 7:8, 9); his entrance on his ministry by attendance on a marriage festivity, and his miracle to prolong its festivities, with the asceticism of John the Baptist (Luke 1:15; Matt. 3:4). Compare his inauguration of the new covenant by a miracle at a marriage with God’s inauguration of the old covenant by ordaining and creating the marriage relation (Gen. 1:21-24). Notice in this miracle a type of Christ’s redeeming love, who converts the water of the law into the wine of the Gospel, and every soul which hears and obeys his creative command into an inspiring life-giving spirit (John 5:21; 6:33; 1 Cor. 15:45). Observe the fundamental lesson, that Christ’s example bids us not to withdraw from the world, nor abstain from its use, but to use without abusing