the laws of the Old Testament Scriptures, which he used as his religious guide, and which he came to perfect. In reading the narrative, it says, "There sat six waterpots of stone, containing two or three firkins apiece." Now, what this measure really was, is the unknown quantity. That the firkin varied in size, there is no question. The firkin we know of, in the English tongue, held the fourth part of a barrel, or nine gallons, or seven and one-half imperial gallons. Now, let us suppose this is the quantity Jesus made; and we have, computing the water-pot to hold three firkins (one hundred and sixty-two gallons) of wine; or holding two firkins apiece (one hundred and eight gallons). But if some held three and some two, there was much over one hundred gallons. But can any one reasonably believe that Jesus made such a quantity of an intoxicating drink? It certainly was enough for a royal marriage or banquet; but this humble marriage feast was neither.

Some suppose that the Syrian metretes is the real measure in the case. This metretes is said to have held seven and one-eighth of a pint, which, if right, the six pots named would have contained about fourteen gallons. But there are others who say the metretes contained ten gallons, which make the quantity again enormously large and irrational. Since there is such uncertain knowledge of measurements, we can arrive at no definite conclusion as to quantity.

But again, noticing the narrative more carefully, we observe that it does not say Jesus ordered all the pots to be filled. It only says, "There were set there six waterpots of stone," and "Jesus saith unto them, Fill the waterpots with water." Now, Jesus may have pointed to two, three, or four, nearest him, meaning fill only those, leaving the rest; for John does not say he, or they, used them all; but simply says they sat there to be used, we infer, when necessary.

Now, as to the quality. The objector says, "Jesus made

wine, and, doubtless, drank a portion of what he made for others, and for that occasion in which he himself was engaged." Then he alleges that wine is not an evil, and that it is fanaticism to denounce it; that there is no moral turpitude in its use. They also quote, in this connection, the Apostle Paul, who said to Timothy, "Drink no longer water, but use a little wine, for thy stomach's sake and thine often infirmities."

But, in speaking of this act of Jesus, and this prescription of Paul, one must not forget the other acts and words of Jesus and Paul concerning wine and strong drink. If these here were their only utterances, we would be somewhat at sea. But when we take the Old and New Testaments, and know that they are Christly-founded, and that they abound in percepts against intoxicants and drunkenness, we must conclude that the wine Jesus made, and that which Paul recommended, would not especially intoxicate. But when we read of the miracle, we see no time for fermentation; for, as soon as the pots were filled, Jesus said, "Draw out, and bear to the governor." The governor called it the "good wine," that had been kept over. The very fact that it was supernaturally made, and had not time to rot and decompose by fermentation, made it the "good wine." Hence, we conclude that it was wine, and served highly the object for which it was made; but, since made by the mighty power of Jesus, who did all things well, it was not an element that would intoxicate.

CHAPTER IV.

JESUS ATTENDS THE FIRST PASSOVER FEAST AT JERUSALEM, AND HIS SUBSEQUENT ACTS AND WORDS DURING THE FIRST YEAR

W

OF HIS MINISTRY.

John ii, 13.

E now enter properly upon the ministerial journeys

with Jesus. Heretofore, we have only seen him act and ordinarily speak. We are, henceforth, to hear him speak as never man spake; we are to hear him preach, and see him act. We last sat with him at Cana. We must now take a flying trip with him over to Capernaum; for John says, "He began his miracles at Cana, and manifested forth his glory; and his disciples believed on him.” And after this, he went down to Capernaum, he and his mother and his brethren and his disciples; and they continued there not many days.

Thus, we see that the holy family were, doubtless, at the marriage; and this being ended at Cana, they all went on a short trip to Capernaum, prior to the feast of the Jews. For John tells us that the "Jews' Passover was at hand, and Jesus went up to Jerusalem."

His disciples did not attend him on this visit, and, perhaps, no one of his family, as companions; but Jesus went to enter officially upon that ministerial work and doctrine which he came into the world to set up.

He went to the feast of the Passover as a loyal son of Abraham, and as one who came not to destroy Jewish law

with Divine sanction, but to fulfill that law. This Passover feast was as dear to his heart as to that of any other Jew; or as the fourth day of July and its annual festivities are to the heart of any patriotic American. This feast was annually celebrated at Jerusalem, the capital of the Jewish nation; and it was to perpetuate the knowledge and memory of Israel's deliverance by the angel of Jehovah, who passed over Egypt and slew the first-born male in every house. This feast marks the first of our Lord's ministry; and it . occurred between the tenth and seventeenth days of our April, A. D. 27. Of course, Jesus had been to Jerusalem before this time to this great annual feast; for he was now, according to Luke, about thirty years and some months old.

But this feast marks a new departure. He had never been to one as a public Teacher and Minister before. He went to this one as the recognized Messiah and acknowledged Lamb of God and Redeemer of men, as well as a dutybound Jew. And at this feast, he began to exert himself. He acted with Divine authority, and taught with the same. He won admiration, and gained the attention and confidence of the great, as well as that of the common people, who saw and heard him gladly.

SECTION A.-JESUS SANCTIFIES THE TEMPLE.

John ii, 14-25.

Jesus had visited this beautiful capital city of the Jews many times before this visit to the first Passover of his ministry; but never before in the same capacity as now. The feast of last year found him still at Nazareth, working at his trade, and only by the world known as the son of Mary and Joseph. But he went now as the recognized Son of God, who had been so pointed out to John, the baptizer, and, by his first miracle, known to his disciples.

He went there in the full license of Divine power, which he had never exerted before. He was not only able to use Divine and miraculous power, but he did use it in working many miracles that we have no record of. John says, as the only reporter of this visit, "Many believed in his name when they saw the miracles which he did." We perhaps would have some detailed mention of these miracles if any one of his disciples had attended him; but since none did, John, learning through witnesses that Jesus did perform miracles, simply mentions the fact, not being able to give details.

It is perfectly natural that Jesus worked miracles on this occasion, at the feast; for he began his public ministry, his teaching, and assumed the august title of Messiah, who was the expected Redeemer and Deliverer of Israel.

And the only credentials of Jesus were his supernatural powers. He came from the Father to represent Him; but the Father was not there to testify of his authority; therefore he made him a living Witness to the people by supernatural powers. He needed to demonstrate his genuine Sonship and Divine mission by miracles and signs, which he did. He did this to prove, also, beyond reasonable doubt, that he was no impostor or false Christ; but the Divine Teacher, come from God.

His visit was of a twofold nature: First, to inaugurate there, at the head of the Jewish nation, his spiritual kingdom; and second, to celebrate the Jewish emancipation, which he, doubtless, had been accustomed to do.

So, the first thing he did, in establishing his cause and spiritual kingdom, was to set aright the perverted use of his Father's house. This house, or temple, in which his Father dwelt, and in which His laws were to be taught and precepts of holiness enjoined, should ever be a consecrated house and holy place. It should ever remain as it had been appropriately dedicated. But the use of this holy