and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods; he is the mediator who spans the chasm which divides them, and in him all is bound together, and through him the acts of the prophet and the priest, their sacrifices and mysteries and charms, and all prophecy and incantation find their way. For God mingles not with man, but through Love all the intercourse and speech of God with man, whether awake or asleep, is carried on" ("Symposium," 203).

Son of man. See on Luke vi. 22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself.

In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts vii. 56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve.

Jesus' use of the term here is explained in two ways.

I. That He borrows the title from the Old Testament to designate Himself either (a) as a prophet, as in Ezek. ii. 13; iii. 1, etc.; or (b) as the Messiah, as prefigured in Dan. vii. 13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds.

(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent.

(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, "I am the Messiah who is prefigured by Daniel." A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular

understanding would have introduced into his work. See viii. 24, 25; x. 24, 25.

Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, v. 27 and xii. 34 show that it was set off against that term. Compare Matt. xvi. 13, 15. Son of God is the Messianic title, which, with one exception, appears in confessions (i. 34, 49; xi. 27; xx. 31).*

In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say "the Son of man," but "one like a Son of man." Compare Apoc. i. 13; xiv. 14, where also the article is omitted.

II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word avρwπos is purposely used (see on a man, ver. 30, and compare John viii. 40).

While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine

* In John ix. 35, where Jesus himself formulates a confession, the reading is disputed; three of the leading MSS. reading Son of man. See on that

passage.

nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matt. viii. 20; xi. 19; xii. 8, 32; xiii. 37; xvi. 13; xx. 18; xxvi. 64; Mark viii. 31, 38; xiv. 21; Luke ix. 26, 58; xii. 8; xvii. 22; xix. 10; xxii. 69.

The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matt. x. 23; xiii. 40 sqq.; xvi. 27 sqq.; xix. 28; xxiv. 27, 37, 44; xxv. 31 sqq.; Mark xiii. 26; Luke vi. 22; xvii. 24, 30; xviii. 8; xxi. 27.

CHAPTER II.

1. The third day. Reckoning from the last day mentioned (i. 43).

A marriage (yáμos). Or marriage festival, including a series of entertainments, and therefore often found in the plural. See on Matt. xxii. 2.

Cana of Galilee. To distinguish it from Cana in CœloSyria.

Mother of Jesus. Her name is never mentioned by John.

Was there. When Jesus arrived. Probably as an intimate friend of the family, assisting in the preparations.

2. Was called. Rev., bidden. After His return from the Baptist.

His disciples. In honor of Jesus.

3. They wanted wine (voreρhoavтos olvov). Lit., when the wine failed. So Rev. Wyc., and wine failing. Some early

authorities read: 66 they had no wine, for the wine of the marriage was consumed." Marriage festivals sometimes lasted a whole week (Gen. xxix. 27; Judg. xiv. 15; Tobit ix. 12; x. 1).

They have no wine. Implying a request for help, not necessarily the expectation of a miracle.

4. Woman. Implying no severity nor disrespect. Compare xx. 13, 15. It was a highly respectful and affectionate mode of address.

What have I to do with thee (Tí èμol xal σol). Lit., what is there to me and to thee. See on Mark v. 7, and compare Matt. viii. 29; xxvii. 19; Mark i. 24; Luke viii. 28. It occurs often in the Old Testament, 2 Sam. xvi. 10; 1 Kings xvii. 18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John vi. 6. Wyc., What to me and to thee, thou woman?

Mine hour is not yet come. Compare viii. 20; xii. 23; xiii. 1. In every case the coming of the hour indicates some crisis in the personal life of the Lord, more commonly His passion. Here the hour of His Messianic manifestation (ver. 11).

5. Unto the servants (Sianóvois). See on Matt. xx. 26; Mark ix. 35.

6. Water-pots (vdplai). Used by John only, and only in the Gospel, ver. 7; iv. 28. Water-pots is literally correct, as the 'word is from udwp, water.

Of stone. Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals.

After the manner of the purifying, etc. That is, for the purifications customary among the Jews.

Containing (x@povσai). From xŵpos, a place or space. (χωροῦσαι). Hence, to make room or give place, and so, to have space or room for holding something.

Firkins (μerpηràs). Only here in the New Testament. (μετρητὰς). From μerpéw, to measure; and therefore, properly, a measurer. A liquid measure containing nearly nine gallons.

7. Fill (yeμloate). Compare Mark iv. 37, and see on Luke

xiv. 23.

8. Draw out (ȧvτλýσate). From avrλos, the hold of a ship where the bilge-water settles, and hence, the bilge-water itself. The verb, therefore, originally, means to bale out bilge-water; thence, generally, to draw, as from a well (iv. 15). Canon Westcott thinks that the water which was changed into wine was not taken from the vessels of purification, but that the servants were bidden, after they had filled the vessels with water, to continue drawing from the well or spring.

(ἀρχιτρικλίνῳ).

Ruler of the feast (ȧpxiтpikλív). From apxw, to be chief, and Tρíkλivov, Lat., triclinium, a banqueting-hall with three couches (see on Mark vi. 39). Some explain the word as meaning the superintendent of the banqueting-chamber, a servant whose duty it was to arrange the table-furniture and the courses, and to taste the food beforehand. Others as meaning one of the guests selected to preside at the banquet according to the Greek and Roman usage. This latter view seems to be supported by a passage in Ecclesiasticus (xxxv. 1, 2): "If thou be made the master of a feast, lift not thyself up, but be among them as one of the rest; take diligent care for them, and so sit down. And when thou hast done all thy office, take thy place, that thou mayst be merry with them, and receive a crown for thy well ordering of the feast." According to the Greek and Roman custom, the ruler of the feast was chosen by throwing the dice. Thus Horace, in his ode to his friend Sestius, says, moralizing on the brevity of life: "Soon the home of Pluto will be thine, nor wilt thou cast lots with the dice for the presidency over the wine." He prescribed the

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