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The Marriage at Cana
(John 2:1-11) 1 AND the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. 2 And Jesus also was invited, and his disciples, to the marriage. 3 And the wine failing, the mother of Jesus saith to him: They have no wine. 4 And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. 5 His mother saith to the waiters: Whatsoever he shall say to you, do ye. 6 Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. 7 Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. 8 And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. 9 And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, 10 And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him. The Sojourn at Capernaum
(John 2:12) 12 After this he went down to Capharnaum, he and his mother, and his brethren, and his disciples: and they remained there not many days. The First Journey to Jerusalem
(John 2:13) 13 And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. The First Cleansing of the Temple
(John 2:14-22) 14 And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. 15 And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. 16 And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic. 17 And his disciples remembered, that it was written: The zeal of thy house hath eaten me up. 18 The Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things? 19 Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. 20 The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? 21 But he spoke of the temple of his body. 22 When therefore he was risen again from the dead, his disciples remembered, that he had said this, and they believed the scripture, and the word that Jesus had said. Jesus' Ministry in Jerusalem
(John 2:23-25) 23 Now when he was at Jerusalem, at the pasch, upon the festival day, many believed in his name, seeing his signs which he did. 24 But Jesus did not trust himself unto them, for that he knew all men, 25 And because he needed not that any should give testimony of man: for he knew what was in man. Gospel Harmony of John 2
The Sojourn at Capernaum
(John 2:12) As to John’s statement, that “after this He went down to Capharnaum, He and His mother, and His brethren and His disciples; and they continued there not many days;”(Jn 2:12) it is uncertain whether by this period these men had already attached themselves to Him, in particular Peter and Andrew, and the sons of Zebedee. For Matthew first relates that out Lord came and dwelt at Capernaum (Mt 4:13), and afterwards that He called those disciples from their boats, as they were fishing. Is Matthew perhaps supplying what he had omitted? For without any mention that it was at a subsequent time, he says, Jesus walking by sea of Galilee saw two brethren (Mt 4:18). Or is it better to suppose that these were other disciples? For the writings of the Evangelists and Apostles, call not the twelve only, but all who believing in God were prepared for the kingdom of heaven by our Lord’s teaching, disciples. How is it too that our Lord’s journey to Galilee is placed here before John the Baptist’s imprisonment, when Matthew says, Now when Jesus had heard that John was as cast into prison, he departed into Galilee: and Mark the same? Luke too, though he says nothing of John’s imprisonment, yet places Christ’s visit to Galilee after His temptation and baptism, as the two former do. We should understand then that the three Evangelists are not opposed to John, but pass over our Lord’s first coming into Galilee after his baptism; at which time it was that He converted the water into wine. (St.Augustine Harmony of the Gospels 2.39) When copies of the three Gospels had come to the Evangelist John, he is reported, while he confirmed their fidelity and correctness, to have at the same time noticed some omissions, especially at the opening of our Lord’s ministry. Certain it is that the first three Gospels seem only to contain the events of the year in which John the Baptist was imprisoned, and put to death. And therefore John, it is said, was asked to write down those acts of our Savior’s before the apprehension of the Baptist, which the former Evangelists had passed over. Any one then, by attending, will find that the Gospels do not disagree, but that John is relating the events of a different date, from that which the others refer to. (Eusebius Church History 1.3.24) The First Cleansing of the Temple
(John 2:14-22) It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three. (St.Augustine Harmony of the Gospels 2.39) OF THE WORDS, "THE MORE HE CHARGED THEM TO TELL NO ONE
(John 2:24-25 Mark 7:36) Mark continues thus: “And when Jesus was passed over again by ship unto the other side, much people gathered unto Him: and He was nigh unto the sea;” and so on, down to where we read, “And the apostles gathered themselves together unto Jesus, and told Him all things, both what they had done, and what they had taught.”(Mark 5:21-6:30) This last portion Mc has in common with Luke, and there is no discrepancy between them. The rest of the contents of this section we have already discussed. Mc continues in these terms: “And He said unto them, Come ye apart into a desert place, and rest a while;” and so on, down to the words, “But the more He charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: He maketh both the deaf to hear, and the dumb to speak.”(Mark 6:31-7:37) In all this there is nothing which presents the appearance of any want of harmony between Mc and Luke; and the whole of the above we have already considered, when we were comparing these evangelists with Matthew. At the same time, we must make sure that no one shall suppose that the last statement, which I have cited here from Mark’s Gospel, is in antagonism with the entire body of the evangelists, who, in reporting most of His other deeds and words, make it plain that He knew what went on in men; that is to say, that their thoughts and desires could not be concealed from Him. Thus Jn puts it very clearly in the following passage: “But Jesus did not commit Himself unto them, because He knew all men, and needed not that any should testify of man; for He knew what was in man.”(Jn 2:24-25) But what wonder is it that He should discern the present thoughts of men, if He announced beforehand to Peter the thought which he was to entertain in the future, but which he certainly had not then, at the very time when he was boldly declaring himself ready to die for Him, or with Him? (Mt 26:33-35) This being the case, then, how can it fail to appear as if this knowledge and foreknowledge, which He possessed in so supreme a measure, is contradicted by Mark’s statement, “He charged them that they should tell no man: but the more He charged them, so much the more a great deal they published it”? For if He, as one who held in His own knowledge all the intentions of men, both present and future was aware that they would publish it all the more the more He charged them not to publish it, what purpose could He have in giving them such a charge? Well, but may not the explanation be this, that he desired to give backward ones to understand how much more zealously and fervently they ought to preach on whom He lays the commission to preach, if even men who were interdicted were unable to keep silent? (St. Augustine Harmony of the Gospels 4.4) |