Jesus was creating the very best wine

JESUS WAS CREATING THE VERY BEST WINE
EDITED BY GLENN PEASE
John 2:10 10andsaid, "Everyone brings out the choice
wine first and then the cheaper wine after the guests
have had too much to drink; but you have savedthe
best till now."
BIBLEHUB RESOURCES
"thou Hast Kept The Good Wine Until Now."
John 2:10
J.R. Thomson
True religion and all its benefits are progressive. Insteadof looking back to a
golden age, the people of God have ever been encouragedto turn the gaze of
their hearts towards the future. The counsels ofGod have been gradually
unfolded, and the visions of inspired seers have in measure been realized.
There is no sign of exhaustion in the resourcesofDivine grace, in the
provisions of Divine beneficence. Everyage of Church history, every period of
Christian experience, has heard the amazed and grateful acknowledgment
offered to heaven: "Thouhast kept the goodwine until now."
I. GOD'S GRACE IS PROGRESSIVELYREVEALED IN THE
INDIVIDUAL EXPERIENCEOF CHRISTIANS. The longer Jesus is known,

the more are his benefits realized, and the more is he valued. Advancing
years, seasons ofaffliction and adversity, the approach of the end of the
pilgrimage, afford growing opportunities of testing the faithfulness of the
Father and the friendship of the Christ. The wine of grace mellows and refines
with the lapse of time and the enlargementof experience.
II. GOD'S GRACE IS PROGRESSIVELYREVEALED IN THE
SUCCESSIVE EPOCHS OF THE WORLD'S AND THE CHURCH'S
HISTORY.
1. Time has unfolded to the understanding and the heart of humanity the
characterof Christ. There certainly never was a time when that characterwas
so studied and so appreciatedas now.
2. Time has proved the extent and the variety of Christ's power to bless. Days
of persecution, days of missionary zeal, days of defence and confirmation of
the truth, have succeededone another; and every epochseems to revealto
humanity the goodness ofthe wine in a heightened and more precious degree.
3. Time has shown what Christianity can do to developand improve society.
As new forms of sociallife have come into being, as new socialneeds emerge,
as new difficulties arise in human relationships, these successive events make
it evident that what the world wants is supplied in the Son of man. That new
conditions of human societyare approaching is certain; but it is equally
certain that our Divine religion will prove its adaptation in the future as in the
past. Under the guidance of Providence, there is in store for our humanity
larger, richer, better life; and the Lord Christ shall fill the multiplied and
ampler vessels withthe choicestvintage of his love.

III. GOD'S GRACE WILL BE PROGRESSIVELYREVEALED IN
ETERNITY. The wine is good. here and now; Christ saves from sin,
strengthens for duty, renews and purifies and blesses. Butsurely those who
are brought to the kingdom above, where the question is not of conflict but of
service, not of patience but of praise, shall, upon tasting the spiritual delights
of eternity, be constrainedto exclaim, "Thou hastkept the goodwine until
now." - T.
Biblical Illustrator
Thou hast kept the goodwine until now.
John 2:10
Infinite resources
JosephParker, D. D.
Notice —

I. THAT GOD MOVES BY A HIGHER LAW THAN MAN UNDERSTANDS
(Isaiah 55:8, 9).
1. Men give their bestfirst, but Godadopts the principle of gradual
development.
2. Men give sparingly, Godgives abundantly.
II. THAT MAN IS SOMETIMESPRAISED FOR BLESSINGSTHAT
COME DIRECTLYFROM THE DIVINE HAND.
1. In legislationthe politician is praised, and few ascribe the blessing to the
GreatFountain of government.
2. In sociallife men have praised parental discipline, or scholastic education
for a high tone of morality, whereas few acknowledgethe Source of Purity.(1)
It is here that infidelity has erred; it has stopped at secondcauses andpaused
at the bridegroom, insteadof inquiring for Christ.(2) So with science;but
science is only an agent. It may be a botanist, but who startedthe vital fluid?
A geologist, but who wrote the rocky page? An astronomer, but who built the
world?(3)So with professing Christians.
III. THAT GOD SOMETIMESPRESENTSTHE RESULT WITHOUT
REVEALING THE PROCESS, In some departments of the moral universe
processes belong exclusivelyto God, and results to man. In the discipline of
our nature God conducts the mysterious process;whereas in the
dissemination of the gospelman is required to undertake the agency. These
three greatprinciples may teachus —

1. To recognize the Divine hand in every advancement. What have we that we
did not receive. We should be humble, therefore.
2. Neverto distrust the resourcesofGod. You have never drunk the best wine
which God can provide. He has unsearchable riches.
3. To repress inquisitiveness, and cultivate gratitude. Take thankfully what
God provides.
(JosephParker, D. D.)
Five characteristicsofChrist's working
J. W. Burn.
I. APPROPRIATENESS. Christdoes the right thing, in the right place, at the
right time. The people did not want bread, nor clothes, nor health. Had they
been rich the miracle would have been unnecessary;at an earlierperiod it
would have been premature. And in His providence overour life Christ does
nothing out of place or superfluously.
II. MYSTERY. Christ simply willed and the water was made wine: no one
knows how.
1. So in physical life.
2. Human life.

3. Spiritual life.
III. SELF-ABNEGATION.The bridegroom receivedthe credit for Christ's
act.
1. So in life the employer gets the credit for the skilland strength of the
employee.
2. So in morals human cleverness andpowerget the credit for successeswhich
should be given to the goodness ofGod.
3. So in the Church the means of grace are allowedto usurp the place of the
Giver of grace.
IV. PROGRESS.The best last. This is the law by which Christ governs men.
1. By His providence.
2. Through His Spirit.
V. UNOSTENTATIOUS GENEROSITY. The need of which the guests were
ignorant was anticipated by Christ.

(J. W. Burn.)
Satan's banquet and Christ's
C. H. Spurgeon.
I. THE HOUSE OF SATAN, in which are four tables.
1. The table of the profligate — a gay table. The governor comes in. He has a
bland smile and a robe of many colours. He brings —(1) The wine-cup of
pleasure. The young man takes it, and sips at first cautiously. He does not
intend to indulge much. But how sweetit is! He drinks a deeperdraught, and
the wine is hot in his veins. How blest is he! He drinks and drinks again, till
his brain begins to reelwith the sinful delight. This is the first course.(2)Now,
with a leer, the subtle governor riseth. His victim has had enough of the best
wine. He brings in another, all flat and insipid — the cup of satiety. "Who
hath woe? who hath redness of the eyes? Theythat tarry long at the wine,"
figuratively and literally. The profligate soondiscovers that all the rounds of
pleasure end in satiety. "Give me something fresh," he cries; and gaiety itself
grows flat and dull.(3) The governorcommandeth anotherliquor to be
broached. This time the fiend bears the black gobletof suffering. He who
rebels againstthe laws of God must reap the harvest in his own body here.(4)
The lastcourse remains — the grave. The profligate dies, and descends from
disease to damnation.
2. There is another table, all cleanand comely. The wine on it seems to have
no intoxication in it. How contented are the guests!It is the table of self-
righteousness. Satan, like anangel of light, brings forth a golden goblet
containing the wine of —(1) Self-satisfaction. This wine makes the drinker
swellwith self-important dignity.(2) This cup is eventually replaced by that of
discontent and unquietness of mind. As confidence is wanted, it is found
wanting.(3)This is removed, and the cup of dismay is brought in. How many a
man who has been self-righteous allhis life has, at the last, discoveredthat the

basis of his hope has gone.(4)The last course must be the same as that of the
profligate, inasmuch as Christ has been rejected.
3. The third table is crowdedwith most honourable guests — kings, princes,
mayors, aldermen, and greatmerchants.(1) Satanbrings in a flowing cup, and
says:"Young man, you are starting in business;get rich as fast as you can."
The youth drinks, and says:"I have abundance now: my hopes are indeed
realized."(2)But next comes the nauseous cup of care. Riches cankerhis
heart.(3) After this comes the cup of avarice, which increases the burning
thirst of which many have died clutching their money-bags.(4)Then there is
the cup of loss, in which money and the satisfactionit once gave perish.
4. The fourth table is set up in a very secludedcorner for secretsinners. Satan
steps in noiselessly
(1)with the cup of secretsin. "Stolenwaters are sweet."
(2)After that he brings the wine of an unquiet conscience.
(3)A massybowl filled with black mixture, the fear of detection, next has to be
quaffed.
(4)Discoveryis the last cup. "Be sure your sin will find you out," if not in this
world, in the next.
II. THE HOUSE OF THE SAVIOUR.

1. Come and sit at the table of Christ's outward providences.
(1)The first cup is often one of bitterness — the worstwine first. Christ seeks
no disciples who are dazzled with first appearances.
(2)After the cup of affliction comes the cup of consolation.
(3)The cup of glory.
2. The table of inward experience.
(1)The first cup is the bitter cup of conviction.
(2)This gives place to the cup of forgiving love.
(3)The cup of everlasting bliss.
3. The table of communion.
(1)The cup of communion with Christ in His sufferings.
(2)The cup of His labours.

(3)The cup of goodwine, communion with Christ in His resurrectionand
triumphs.
(C. H. Spurgeon.)
The feastof the Lord
C. H. Spurgeon.
I. FOR THE BELIEVER CHRIST KEEPS THE BEST WINE TILL THE
LAST.
1. There are some of God's best beloved who have never known what it is to
get out of the depths of poverty, affliction, profitless toil, to whom it will
indeed be true, when death gives them their discharge, that Christ has kept
the goodwine till the last — riches, happiness, rest.
2. This will be equally true of God's favoured ones. The most highly favoured,
who had been caughtup to the third heaven, declaredthat he only saw
through a glass darkly, and that there was a higher heaven yet. There are
many aspects ofthe heavenly state, and in eachof these the principle of the
text holds good.
1. Here on earth the believer enters into rest by faith, and enjoys the peace
which passethall understanding. But drink of that as we may, the goodwine
has yet to come. The present peace is dashed by cares and doubts and
disquietudes.
2. Heaven is a place of holy company. Here we have some of that wine, but our
companions are compassedwith infirmity. There the just are made perfect.

3. In heaven there is perfect knowledge.On earth we know much that makes
us happy, but heaven is a place of complete and endless manifestations and
joys.
II. CHRIST'S REASONS FOR DOING THIS.
1. To make a broad distinction betweenHis dealings and Satan's.
2. Becauseit is His good pleasure.
3. That He may give us an appetite for the goodwine.
4. That He may be glorified by the trial of your faith.
III. LESSONS:
1. Hastentowards the place where the goodwine is kept.
2. If the best things are to come, let us not be discontented.
3. Why should we envy the worldling?

(C. H. Spurgeon.)
Christ's method and the world's
H. Macmillan, LL. D.
I. THE WORLD'S METHOD IS TO GIVE THE GOOD WINE FIRST.
1. The gay world, to the young, presents the appearance ofa feastwhere
everything is provided that can please the eye and gratify the taste. But
experience strips off the disguise. Enjoyment brings satiety, and long ere the
cup is drained the soul turns from it in dislike. There is not a more miserable
creature than the man to whom the world has given all its blessings and has
nothing more to promise. The novelty of this world's pleasures is their
greatestcharm.
2. Take the case ofthe drunkard. He is dissatisfiedwith the low life of
drudgery he leads, and pants after a higher life and a freer atmosphere. So he
drinks to drown his sorrows and to promote his joy. But the hour of elation
passes,and leaves a grievous sense of bodily discomfort and a profound sense
of self-contempt. More so with the confirmed drunkard. It is long since he
drank all the goodwine which his lust could give him; and now he is drinking
the bitter dregs of the wretchedwine which "biteth like a serpent," etc. There
was a time when the tottering frame was instinct with health and vigour, and
the palsiedhand had a grip of iron, and the bloated face was full of comeliness
and intelligence.
3. Noris it otherwise with the avaricious man. How precious was the first
piece of money that came long ago as a reward of industry. But as he drank
deep of the goldencup of wealth the first fresh glow of happiness disappeared.
Care and anxiety grew with fortune, and wants with the means of gratifying
them.

4. So with the ambitious man. The first draught of ambition's cup is indeed
the sweetest;all that follows is often bitterness and loneliness. The fruit is fair
to the eye; but in the mouth it crumbles into ashes. It lures but to disappoint;
it tempts but to betray.
II. OUR LORD'S METHOD IS TO GIVE THE BEST WINE LAST.
1. This is illustrated in His own life. He drank the poorestwine first and then
the best. He humbled Himself and became obedient unto death, even the
cursed death of the cross;wherefore Godhath highly exalted Him, and given
Him a name which is above every name.
2. So with the disciples;they drink of His cup and are baptized with His
baptism. The law of His kingdom is first the cross, andthen the crown; first
suffering, and therefore glory. His blessings are not like random sunbursts
through the clouds, or the irregular overflowing of an intermittent spring, but
form parts of a gradually unfolding series. Theyare bestowedin proportion as
our necessities arise andour faculties expand.
(H. Macmillan, LL. D.)
The best last
Jeremy Taylor.
The world presents us with fair language, promising hopes, convenient
fortunes, pompous honours, and these are the outside of the bowl; but when it
is swallowed, these dissolve in an instant. Every sin smiles in the first address,
and carries light in the face, and honey in the lips, but when we "have well

drunk," then comes "that which is worse,"a whip with six strings, fears and
terrors of conscience, andshame and displeasure, and a caitiff disposition,
and diffidence in the day of death. But when, after the manner of purifying of
the Christians, we fill our waterpots with water, watering our couchwith our
tears, then Christ turns our waterinto wine — first penitents and then
communicants — first waters of sorrow and then the wine of the chalice;for
Jesus keeps the best wine to the last, not only because ofthe direct reservation
of the highest joys till the nearer approaches ofglory, but also because our
relishes are higher after a long fruition than at the first essays, suchbeing the
nature of grace, that it increasesin relish as it does in fruition, every part of
grace being new duty and new reward.
(Jeremy Taylor.)
Well drunk
Taste educated
H. Macmillan, LL. D.
At first the palate distinguishes with the utmost nicety the quality of the wine;
but afterwards, as more of it is drunk, the keenedge of the taste is blunted,
and it cannotdistinguish betweenthe different kinds, so that an inferior wine
at this stage might be substituted for a superior one without the guests being
any the wiser. The extraordinary pitch of perfection to which the sense of
taste may be educated is shownby the experience of those who are employed,
in docks and warehouses,to discriminate betweensamples of different kinds
of wine and tea; but these men use the utmost caution in the exercise oftheir
peculiar gift. They are careful only to employ a very small quantity of the
article experimented upon; and they confine their trials within very narrow
limits. Excess orfamiliarity destroys the sensitiveness ofthe nerves, and tends
to deaden the impressions produced upon them. So alive are some musicians
to this physiologicalfact, that they will not touch an instrument that is out of
tune, lesttheir sense of harmony should be impaired.
(H. Macmillan, LL. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(10) When men have well drunk.—The same Greek word is used in the LXX.
in Genesis 43:34, and rendered in the Authorised version “were merry;” but
its generaluse in the Old Testament, as in classicalwriters, and its invariable
use in the New Testament(Matthew 24:49; Acts 2:15; 1Corinthians 11:21;
Ephesians 5:18; 1Thessalonians5:7; Revelation17:6, are the only passages)is
to express the state of drunkenness. Our translators have shrunk from that
rendering here, though it was before them in the “When men be dronke,” of
Tyndall and Cranmer. The physical meaning of the word is to saturate with
moisture, as we say, to be drenched, which is the same word as drunk. There
is clearly no reference to the present feast. It is a coarse jestofthe ruler’s, the
sort of remark that forms part of the stock in trade of a hired managerof
banquets.
Matthew Henry's Concise Commentary
2:1-11 It is very desirable when there is a marriage, to have Christ own and
bless it. Those that would have Christ with them at their marriage, must invite
him by prayer, and he will come. While in this world we sometimes find
ourselves in straits, even when we think ourselves in fulness. There was want
at a marriage feast. Those who are come to care for the things of the world,
must look for trouble, and count upon disappointment. In our addresses to
Christ, we must humbly spreadour case before him, and then refer ourselves
to him to do as he pleases. In Christ's reply to his mother there was no
disrespect. He used the same word when speaking to her with affectionfrom
the cross;yet it is a standing testimony againstthe idolatry of after-ages,in
giving undue honours to his mother. His hour is come when we know not what

to do. Delays of mercy are not denials of prayer. Those that expect Christ's
favours, must observe his orders with ready obedience. The way of duty is the
way to mercy; and Christ's methods must not be objectedagainst. The
beginning of Moses'miracles was turning waterinto blood, Ex 7:20; the
beginning of Christ's miracles was turning water into wine; which may
remind us of the difference betweenthe law of Moses andthe gospelofChrist.
He showedthat he improves creature-comforts to all true believers, and make
them comforts indeed. And Christ's works are all for use. Has he turned thy
waterinto wine, given thee knowledge andgrace? it is to profit withal;
therefore draw out now, and use it. It was the best wine. Christ's works
commend themselves even to those who know not their Author. What was
produced by miracles, always was the bestin its kind. Though Christ hereby
allows a right use of wine, he does not in the leastdo awayhis own caution,
which is, that our hearts be not at any time overchargedwith surfeiting and
drunkenness, Lu 21:34. Thoughwe need not scruple to feastwith our friends
on proper occasions,yet every socialinterview should be so conducted, that
we might invite the Redeemerto join with us, if he were now on earth; and all
levity, luxury, and excess offendhim.
Barnes'Notes on the Bible
Every man - It is customary, or it is generally done.
When men have well drunk - This word does not of necessitymean that they
were intoxicated, though it is usually employed in that sense. It may mean
when they have drunk sufficient, or to satiety; or have drunk so much as to
produce hilarity, and to destroythe keennessoftheir taste, so that they could
not readily distinguish the good from that which was worse. But this cannot
be adduced in favor of drunkenness, even if it means to be intoxicated; for,
1. It is not saidof those who were present "atthat feast," but of what
generallyoccurred. For anything that appears, at that feastall were perfectly
temperate and sober.

2. It is not the saying of Jesus that is here recorded, but of the governor of the
feast, who is declaring what usually occurredas a fact.
3. There is not any expressionofopinion in regardto its "propriety," or in
approval of it, even by that governor.
4. It does not appear that our Saviour even heard the observation.
5. Still less is there any evidence that he approved such a state of things, or
that he designedthat it should take place here. Further, the word translated
"welldrunk" cannot be shown to mean intoxication; but it may mean when
they had drunk as much as they judged proper or as they desired. then the
other was presented. It is clearthat neither our Saviour, nor the sacred
writer, nor the speaker here expresses anyapproval of intemperance, nor is
there the leastevidence that anything of the kind occurredhere. It is not proof
that we approve of intemperance when we mention, as this man did, what
occurs usually among men at feasts.
Is worse - Is of an inferior quality.
The goodwine - This shows that this had all the qualities of real wine. We
should not be deceivedby the phrase "goodwine." We often use the phrase to
denote that it is goodin proportion to its strength and its powerto intoxicate;
but no such sense is to be attachedto the word here. Pliny, Plutarch, and
Horace describe wine as "good," ormention that as "the best wine," which
was harmless or "innocent" - poculo vini "innocentis." The most useful wine -
"utilissimum vinum" - was that which had little strength; and the most
wholesome wine - "saluberrimum vinum" - was that which had not been
adulterated by "the addition of anything to the 'must' or juice." Pliny

expresslysays that a goodwine was one that was destitute of spirit (lib. iv. c.
13). It should not be assumed, therefore, that the "goodwine" was "stronger"
than the other: it is rather to be presumed that it was milder.
The wine referred to here was doubtless such as was commonly drunk in
Palestine. Thatwas the pure juice of the grape. It was not brandied wine, nor
drugged wine, nor wine compounded of various substances, suchas we drink
in this land. The common wine drunk in Palestine was that which was the
simple juice of the grape. we use the word "wine" now to denote the kind of
liquid which passes under that name in this country - always containing a
considerable portion of alcoholnot only the alcoholproduced by
fermentation, but alcohol"added" to keepit or make it stronger. But we have
no right to take that sense of the word, and go with it to the interpretation of
the Scriptures. We should endeavorto place ourselves in the exact
circumstances ofthose times, ascertainpreciselywhat idea the word would
convey to those who used it then, and apply that sense to the word in the
interpretation of the Bible; and there is not the slightestevidence that the
word so used would have conveyedany idea but that of the pure juice of the
grape, nor the slightestcircumstance mentioned in this accountthat would not
be fully met by such a supposition.
No man should adduce This instance in favor of drinking wine unless he can
prove that the wine made in the waterpots of Cana was just like the wine
which he proposes to drink. The Saviour's example may be always pleaded
just as it was;but it is a matter of obvious and simple justice that we should
find out exactly what the example was before we plead it. There is, moreover,
no evidence that any other part of the waterwas converted into wine than that
which was "drawn out" of the water-casksforthe use of the guests. On this
supposition, certainly, all the circumstances ofthe case are met, and the
miracle would be more striking. All that was neededwas to furnish a
"supply" when the wine that had been prepared was nearly exhausted. The
objectwas not to furnish a large quantity for future use. The miracle, too,

would in this way be more apparent and impressive. On this supposition, the
casks wouldappearto be filled with wateronly; as it was drawn out, it was
pure wine. Who could doubt, then, that there was the exertion of miraculous
power? All, therefore, that has been said about the Redeemer's furnishing a
large quantity of wine for the newly-married pair, and about his benevolence
in doing it, is wholly gratuitous. There is no evidence of it whatever;and it is
not necessaryto suppose it in order to an explanation of the circumstances of
the case.
Jamieson-Fausset-BrownBible Commentary
10. the goodwine … until now—thus testifying, while ignorant of the source of
supply, not only that it was realwine, but better than any at the feast.
Matthew Poole's Commentary
The governorcalls the bridegroom, (at whose costthe provision for the feast
was to be provided), and minds him, that he seemedto have done contrary to
the common practice of such as made feasts;for they used to bring forth their
best wine first, when men’s palates were quickest, and leastadulterated; and
worse afterthat they had drank well; so the word meyusywsi signifies, as
appears by the Septuagint’s translation of the Hebrew word so signifying,
Genesis 43:34 Haggai1:6; not only men’s distempering themselves with wine,
which it also sometimes signifieth; and this speakethour translation of it, 1
Corinthians 11:21, are drunken, something hard, the word not necessarilynor
always so signifying; and they must be very uncharitable to the primitive
church of Corinth, who can think that it would permit persons actually
drunken to come to the Lord’s table. But the custom, it seems, was, if they had
any wine worse than another, to bring it out to their guests after that the edge
of their palates was a little blunted with the taste of better. Now this
bridegroom, as the governorof the feast(who knew nothing of the miracle)
thought, had kept his briskestand most generous wine to the last; thereby
giving a great approbation of the miracle, not only owning it to be true wine,
but much better than they had before at the feast.

Gill's Exposition of the Entire Bible
And saith unto him,.... The following words; expressing the common custom
used at feasts:
every man at the beginning doth setforth goodwine; that is, it is usual with
men, when they make entertainments, first to give the guests the best, the
most generous, and strongestbodied wine; as being most suitable for them,
and they being then better able to bear it, and it being most for the credit of
the makerof the feast:
and when men have well drank; not to excess, but freely, so as that they are
exhilarated; and their spirits cheerful, but their brains not intoxicated: so the
word, as answering to the Hebrew word is used by the Septuagint in Genesis
43:34,
then that which is worse;not bad wine, but , "that which is lesser";a weaker
bodied wine, that is lowered, and of less strength, and not so intoxicating, and
which is fittest for the guests. So Martial(z) advises Sextilianus, after he had
drank the tenth cup, not to drink the best wine, but to ask his host for wine of
Laletania, which was a weakerand lowersort of wine.
But thou hast kept the goodwine until now; which shows he knew nothing of
the miracle wrought. And as the bridegroom here did, in the apprehension of
the ruler of the feast, at this his marriage, so does the Lord, the husband of the
church, in the marriage feastof the Gospel;and so he will do at the marriage
supper of the lamb. The Gospel, which may be compared to wine for its
purity, pleasanttaste, and generous effects in reviving drooping spirits,
refreshing wearypersons, and comforting distressedminds, as also for its
antiquity, was published before the coming of Christ, in the times of Adam,
Noah, Abraham, Moses,David, and the prophets, but in a lower and weaker
way; at sundry times, here a little, and there a little, by piecemeals, as it were;

and in divers manners, by promises, prophecies, types, shadows, and
sacrifices;and was attended with much darkness and bondage:but under the
Gospeldispensation, which is compared to a marriage feast, it is more fully
dispensed, more clearly published, and more freely ministered. The whole of it
is delivered, and with open face beheld; and saints are made free by it; it is set
in the strongestand clearestlight; the best wine is reserved till now; God has
provided some better thing for us, Hebrews 11:40. And so with respectto the
future state of the saints, their best things are kept for them till last. They
have many goodthings now; as the Gospel, Gospelordinances, the blessings,
and promises of grace, the love of God shed abroadin their hearts, presence
of God, and communion with Christ, at leastat times; all which are better
than wine: but then there is an alloy to these;they are loweredby other
things, as the corruptions of the heart, the temptations of Satan, the hidings of
God's face, and a variety of afflictions;but they shall have their goodand best
things hereafter, and drink new wine in Christ's Father's kingdom, without
any thing to lowerand weakenit: they will have full joys, and never fading
pleasures, and shall be without sin and sorrow;no more deserted, nor
afflicted, and shall be out of the reach of Satan's temptations, and with Christ
for evermore. Happy are they that are calledto the marriage supper of the
Lamb.
(z) A Caupone tibi faex Laletana petatur Si plus quam decics, Sextiliane, bibis.
L. 1. Ep. 25.
Geneva Study Bible
And saith unto him, Every man at the beginning doth set forth goodwine; and
when men have {e} well drunk, then that which is worse:but thou hast kept
the goodwine until now.
(e) Literally, are drunken. Now this saying, to be drunken, does not always
refer to being drunk in the evil sense in the Hebrew language, but sometimes

signifies an abundant and plentiful use of wine, which is nonetheless a
measuredamount, as in Ge 43:34.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
10. when men have well drunk] Our translators have timidly shrunk from
giving the full coarseness ofthe man’s joke:it should be when they have
become drunken, when they are drunk. In Matthew 24:49; Acts 2:15; 1
Corinthians 11:21; 1 Thessalonians 5:7;Revelation17:2; Revelation17:6, we
have the same word rightly translated. Tyndall and Cranmer were more
courageoushere;they have ‘be dronke;’ and the Vulgate has inebriati fuerint.
The error comes from the Geneva Bible. Of course he does not mean that the
guests around him are intoxicated: it is a jocular statementof his own
experience at feasts. Omit ‘then.’
thou hast kept the goodwine until now] This was true in a sense of which he
never dreamed. The True Bridegroomwas there, and had indeed kept the
best dispensationuntil the last.
Bengel's Gnomen
John 2:10. Λέγει, saith) So that those who were present might hear: see the
preceding verse.—τὸνκαλόν, the good)Therefore the bridegroom had set
down wine, in the judgment of the governorof the feast, good enough; but
Jesus gave better.—ὃτανμεθυσθῶσι)Simply the speechof the governorof the
feastis repeated, as also the customof the Jews:drunkenness is not approved
of.—τετήρηκας, thouhast kept) He speaks as one ignorant of what had taken
place, John 2:9.
Pulpit Commentary
Verse 10. - And saith, Every man at the first settethon the goodwine, and
when men have drunk deeply, then that which is worse (literally, smaller):

thou hast kept (guarded) the goodwine until now. The classicalpassages
supposedto illustrate this jovial saying throw little light upon it. The meaning
is obvious enough, and there is no need to searchin ancient wit for the
original of a speechwhich is not too recondite to have been originated on this
occasion. The bestwine is appropriately given when the seneca are keenest,
but when the climax of the festival has come, when they have drunk too
deeply, or are intoxicated, then the weaker, poorer, and less fragrantwine is
acceptable. There needbe no reference whateverto the present company.
Tholuck and the RevisedVersion modify the force of μεθυσθῶσι;Meyer,
Godet, and others see no difficulty in assigning to the word its proper meaning
(cf. Luke 12:45; 1 Thessalonians 5:7;Ephesians 5:18; Revelation17:2). The
whole saying simply asserts, by an outsider, the concrete realityof a
wonderful change that had occurred. He knew nothing of a miracle. He
merely guaranteedunwittingly the phenomena that came within the range of
his senses. This becomes more impressive because he knew nothing of the
cause, and was profoundly ignorant of the claims of his strange and wonderful
Guest. No further remark is offered. We are not told how the factwas
referred to the will or authority of Jesus, to the kindness or generosityofthe
mother; or whether the company generallylearned the mysterious powers of
their fellow Guest. The bridegroom thus honoured made no reply that is
recorded;and, by emphatic silence, the impression is conveyed that this
manifestation of the power of the Lord was not, in his opinion, the coming of
his "hour." Strange reticence is observed, but this is added -
Vincent's Word Studies
Have well drunk (μεθυσθῶσι)
Wyc., be filled. Tynd., be drunk. The A.V. and Tynd. are better than the Rev.
when men have drunk freely. The ruler of the feastmeans that when the
palates of the guests have become less sensitive through indulgence, an
inferior quality of wine is offered. In every instance of its use in the New
Testamentthe word means intoxication. The attempt of the advocates ofthe
unfermented-wine theory to deny or weakenthis sense by citing the well-
wateredgarden (Isaiah58:11; Jeremiah31:12) scarcelyrequires comment.
One might answerby quoting Plato, who uses βαπτίζεσθαι, to be baptized, for

being drunk ("Symposium," 176). In the Septuagint the verb repeatedly
occurs for watering (Psalm 65:9, Psalm 65:10), but always with the sense of
drenching or soaking;of being drunken or surfeited with water. In Jeremiah
48:26 (Sept. 31:26), it is found in the literal sense, to be drunken. The
metaphoricaluse of the word has passedinto common slang, as when a
drunken man is said to be wettedor soaked(so Plato, above). The figurative
use of the word in the Septuagint has a parallel in the use of ποτίζω, to give to
drink, to express the watering of ground. So Genesis 2:6, a mist wateredthe
face of the earth, or gave it drink. Compare Genesis 13:10;Deuteronomy
11:10. A curious use of the word occurs in Homer, where he is describing the
stretching of a bull's hide, which, in order to make it more elastic, is soaked
(μεθύουσαν) with fat ("Iliad," xvii. 390).
Worse (ἐλάσσω)
Literally, smaller. Implying both worse and weaker.Smallappears in the
same sense in English, as small-beer.
Hast kept (τετήρηκας)
STUDYLIGHTRESOURCES
Albert Barnes'Notes onthe Whole Bible
Every man - It is customary, or it is generally done.

When men have well drunk - This word does not of necessitymean that they
were intoxicated, though it is usually employed in that sense. It may mean
when they have drunk sufficient, or to satiety; or have drunk so much as to
produce hilarity, and to destroythe keennessoftheir taste, so that they could
not readily distinguish the goodfrom that which was worse. But this cannot
be adduced in favor of drunkenness, even if it means to be intoxicated; for,
1.It is not said of those who were present “atthat feast,” but of what generally
occurred. For anything that appears, at that feastall were perfectly temperate
and sober.
2.It is not the saying of Jesus that is here recorded, but of the governorof the
feast, who is declaring what usually occurredas a fact.
3.There is not any expressionof opinion in regard to its “propriety,” or in
approval of it, even by that governor.
4.It does not appearthat our Saviour even heard the observation.
5.Still less is there any evidence that he approved such a state of things, or that
he designed that it should take place here. Further, the word translated “well
drunk” cannotbe shownto mean intoxication; but it may mean when they
had drunk as much as they judged proper or as they desired. then the other
was presented. It is clearthat neither our Saviour, nor the sacredwriter, nor
the speakerhere expressesanyapproval of intemperance, nor is there the
leastevidence that anything of the kind occurredhere. It is not proof that we
approve of intemperance when we mention, as this man did, what occurs
usually among men at feasts.

Is worse - Is of an inferior quality.
The goodwine - This shows that this had all the qualities of real wine. We
should not be deceivedby the phrase “goodwine.” We often use the phrase to
denote that it is goodin proportion to its strength and its powerto intoxicate;
but no such sense is to be attachedto the word here. Pliny, Plutarch, and
Horace describe wine as “good,” ormention that as “the best wine,” which
was harmless or “innocent” - poculo vini “innocentis.”The mostuseful wine -
“utilissimum vinum” - was that which had little strength; and the most
wholesome wine - “saluberrimum vinum” - was that which had not been
adulterated by “the addition of anything to the ‹must‘ or juice.” Pliny
expresslysays that a goodwine was one that was destitute of spirit (lib. iv. c.
13). It should not be assumed, therefore, that the “goodwine” was “stronger”
than the other: it is rather to be presumed that it was milder.
The wine referred to here was doubtless such as was commonly drunk in
Palestine. Thatwas the pure juice of the grape. It was not brandied wine, nor
drugged wine, nor wine compounded of various substances, suchas we drink
in this land. The common wine drunk in Palestine was that which was the
simple juice of the grape. we use the word “wine” now to denote the kind of
liquid which passes under that name in this country - always containing a
considerable portion of alcoholnot only the alcoholproduced by
fermentation, but alcohol“added” to keepit or make it stronger. But we have
no right to take that sense of the word, and go with it to the interpretation of
the Scriptures. We should endeavorto place ourselves in the exact
circumstances ofthose times, ascertainpreciselywhat idea the word would
convey to those who used it then, and apply that sense to the word in the
interpretation of the Bible; and there is not the slightestevidence that the
word so used would have conveyedany idea but that of the pure juice of the
grape, nor the slightestcircumstance mentioned in this accountthat would not
be fully met by such a supposition.

No man should adduce This instance in favor of drinking wine unless he can
prove that the wine made in the waterpots of Cana was just like the wine
which he proposes to drink. The Saviour‘s example may be always pleaded
just as it was;but it is a matter of obvious and simple justice that we should
find out exactly what the example was before we plead it. There is, moreover,
no evidence that any other part of the waterwas converted into wine than that
which was “drawn out” of the water-casksforthe use of the guests. On this
supposition, certainly, all the circumstances ofthe case are met, and the
miracle would be more striking. All that was neededwas to furnish a “supply”
when the wine that had been prepared was nearly exhausted. The objectwas
not to furnish a large quantity for future use. The miracle, too, would in this
way be more apparent and impressive. On this supposition, the casks would
appear to be filled with water only; as it was drawn out, it was pure wine.
Who could doubt, then, that there was the exertion of miraculous power? All,
therefore, that has been said about the Redeemer‘s furnishing a large quantity
of wine for the newly-married pair, and about his benevolence in doing it, is
wholly gratuitous. There is no evidence of it whatever; and it is not necessary
to suppose it in order to an explanation of the circumstances ofthe case.
Copyright Statement
These files are public domain.
Bibliography
Barnes, Albert. "Commentaryon John 2:10". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-2.html.
1870.
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The Biblical Illustrator
John 2:10
Thou hast kept the goodwine until now.
We learn
I. THAT CHRIST HAS SYMPATHY WITH HOUSEKEEPERS. The wine
gave out and Jesus came to the rescue. Don’tfret when there is a scantsupply
in your household, but trust in Godand do the best you canand He will help
you. Christ is the bestadviser and most efficient aid.
II. CHRIST DOES THINGS IN ABUNDANCE. A small supply would have
been enough, but Christ gave one hundred and thirty gallons of the very best
wine. Everything God does He does plenteously.
1. In nature.
2. In grace.
III. CHRIST DOES NOT SHADOW THE JOYS OF OTHERS WITH HIS
OWN GRIEFS. Christ knew what was coming for Himself, but He hid His

own grief to kindle their joy. So don’t you infuse your own griefs into your
children. They will have trouble enough by and by. Be glad that they cannot
appreciate yours. Keep back the sorrows as long as you can. Let them enjoy
life while they may.
IV. CHRIST IS NOT IMPATIENT WITH THE LUXURIES OF LIFE. The
wine, that could have been dispensedwith, ran short, and yet Christ
replenished it. There is no more harm in honest luxury than honest poverty.
There is no more religion in a new coatthan in an old one. The world was
once a paradise and will be one again.
V. CHRIST HAS NO IMPATIENCE WITH FESTALJOY. the very miracle
augmented it. The children of God have more right to laugh than others: no
joy is denied them.
VI. CHRIST COMES TO US IN OUR EXTREMITY. When the wine had
given out, and before there was any embarrassment thereupon, He came to
the aid of these people.
1. So often in extreme poverty Christ has come to the relief of His people.
2. In the despairof consciousguilt.
3. In death.

VII. CHRIST GIVES HIS BEST LAST.
1. In Christian experience.
2. In glory. (T. De Witt Talmage, D. D.)
Infinite resources
Notice
I. THAT GOD MOVES BY A HIGHER LAW THAN MAN UNDERSTANDS
Isaiah55:8-9).
1. Men give their bestfirst, but Godadopts the principle of gradual
development.
2. Men give sparingly, Godgives abundantly.
II. THAT MAN IS SOMETIMESPRAISED FOR BLESSINGSTHAT
COME DIRECTLYFROM THE DIVINE HAND.

1. In legislationthe politician is praised, and few ascribe the blessing to the
GreatFountain of government.
2. In sociallife men have praised parental discipline, or scholastic education
for a high tone of morality, whereas few acknowledgethe Source of Purity.
III. THAT GOD SOMETIMESPRESENTSTHE RESULT WITHOUT
REVEALING THE PROCESS, In some departments of the moral universe
processes belong exclusivelyto God, and results to man. In the discipline of
our nature God conducts the mysterious process;whereas in the
dissemination of the gospelman is required to undertake the agency. These
three greatprinciples may teachus
1. To recognize the Divine hand in every advancement. What have we that we
did not receive. We should be humble, therefore.
2. Neverto distrust the resourcesofGod. You have never drunk the best wine
which God can provide. He has unsearchable riches.
3. To repress inquisitiveness, and cultivate gratitude. Take thankfully what
God provides. (JosephParker, D. D.)
Five characteristicsofChrist’s working

I. APPROPRIATENESS. Christdoes the right thing, in the right place, at the
right time. The people did not want bread, nor clothes, nor health. Had they
been rich the miracle would have been unnecessary;at an earlierperiod it
would have been premature. And in His providence overour life Christ does
nothing out of place or superfluously.
II. MYSTERY. Christ simply willed and the water was made wine: no one
knows how.
1. So in physical life.
2. Human life.
3. Spiritual life.
III. SELF-ABNEGATION.The bridegroom receivedthe credit for Christ’s
act.
1. So in life the employer gets the credit for the skilland strength of the
employee.

2. So in morals human cleverness andpowerget the credit for successeswhich
should be given to the goodness ofGod.
3. So in the Church the means of grace are allowedto usurp the place of the
Giver of grace.
IV. PROGRESS.The best last. This is the law by which Christ governs men.
1. By His providence.
2. Through His Spirit.
V. UNOSTENTATIOUS GENEROSITY. The need of which the guests were
ignorant was anticipated by Christ. (J. W. Burn.)
Satan’s banquet and Christ’s
I. THE HOUSE OF SATAN, in which are four tables.
1. The table of the profligate--a gaytable. The governorcomes in. He has a
bland smile and a robe of many colours. He brings

2. There is another table, all cleanand comely. The wine on it seems to have
no intoxication in it. How contented are the guests!It is the table of self-
righteousness. Satan, like anangel of light, brings forth a golden goblet
containing the wine of
3. The third table is crowdedwith most honourable guests--kings,princes,
mayors, aldermen, and greatmerchants.
4. The fourth table is set up in a very secludedcorner for secretsinners. Satan
steps in noiselessly
II. THE HOUSE OF THE SAVIOUR.
1. Come and sit at the table of Christ’s outward providences.
2. The table of inward experience.
3. The table of communion.
The feastof the Lord

I. FOR THE BELIEVER CHRIST KEEPS THE BEST WINE TILL THE
LAST.
1. There are some of God’s best beloved who have never known what it is to
get out of the depths of poverty, affliction, profitless toil, to whom it will
indeed be true, when death gives them their discharge, that Christ has kept
the goodwine till the last--riches, happiness, rest.
2. This will be equally true of God’s favoured ones. The most highly favoured,
who had been caughtup to the third heaven, declaredthat he only saw
through a glass darkly, and that there was a higher heaven yet. There are
many aspects ofthe heavenly state, and in eachof these the principle of the
text holds good.
1. Here on earth the believer enters into rest by faith, and enjoys the peace
which passethall understanding. But drink of that as we may, the goodwine
has yet to come. The present peace is dashed by cares and doubts and
disquietudes.
2. Heaven is a place of holy company. Here we have some of that wine, but our
companions are compassedwith infirmity. There the just are made perfect.
3. In heaven there is perfect knowledge.On earth we know much that makes
us happy, but heaven is a place of complete and endless manifestations and
joys.
II. CHRIST’S REASONS FOR DOING THIS.

1. To make a broad distinction betweenHis dealings and Satan’s.
2. Becauseit is His goodpleasure.
3. That He may give us an appetite for the goodwine.
4. That He may be glorified by the trial of your faith.
III. LESSONS:
1. Hastentowards the place where the goodwine is kept.
2. If the best things are to come, let us not be discontented.
3. Why should we envy the worldling? (C. H. Spurgeon.)
Christ’s method and the world’s
I. THE WORLD’S METHOD IS TO GIVE THE GOOD WINE FIRST.

1. The gay world, to the young, presents the appearance ofa feastwhere
everything is provided that can please the eye and gratify the taste. But
experience strips off the disguise. Enjoyment brings satiety, and long ere the
cup is drained the soul turns from it in dislike. There is not a more miserable
creature than the man to whom the world has given all its blessings and has
nothing more to promise. The novelty of this world’s pleasures is their
greatestcharm.
2. Take the case ofthe drunkard. He is dissatisfiedwith the low life of
drudgery he leads, and pants after a higher life and a freer atmosphere. So he
drinks to drown his sorrows and to promote his joy. But the hour of elation
passes,and leaves a grievous sense of bodily discomfort and a profound sense
of self-contempt. More so with the confirmed drunkard. It is long since he
drank all the goodwine which his lust could give him; and now he is drinking
the bitter dregs of the wretchedwine which “biteth like a serpent,” etc. There
was a time when the tottering frame was instinct with health and vigour, and
the palsiedhand had a grip of iron, and the bloated face was full of comeliness
and intelligence.
3. Noris it otherwise with the avaricious man. How precious was the first
piece of money that came long ago as a reward of industry. But as he drank
deep of the goldencup of wealth the first fresh glow of happiness disappeared.
Care and anxiety grew with fortune, and wants with the means of gratifying
them.
4. So with the ambitious man. The first draught of ambition’s cup is indeed
the sweetest;all that follows is often bitterness and loneliness. The fruit is fair
to the eye; but in the mouth it crumbles into ashes. It lures but to disappoint;
it tempts but to betray.

II. OUR LORD’S METHOD IS TO GIVE THE BEST WINE LAST.
1. This is illustrated in His own life. He drank the poorestwine first and then
the best. He humbled Himself and became obedient unto death, even the
cursed death of the cross;wherefore Godhath highly exalted Him, and given
Him a name which is above every name.
2. So with the disciples;they drink of His cup and are baptized with His
baptism. The law of His kingdom is first the cross, andthen the crown; first
suffering, and therefore glory. His blessings are not like random sunbursts
through the clouds, or the irregular overflowing of an intermittent spring, but
form parts of a gradually unfolding series. Theyare bestowedin proportion as
our necessities arise andour faculties expand. (H. Macmillan, LL. D.)
The best last
The world presents us with fair language, promising hopes, convenient
fortunes, pompous honours, and these are the outside of the bowl; but when it
is swallowed, these dissolve in an instant. Every sin smiles in the first address,
and carries light in the face, and honey in the lips, but when we “have well
drunk,” then comes “that which is worse,”a whip with six strings, fears and
terrors of conscience, andshame and displeasure, and a caitiff disposition,
and diffidence in the day of death. But when, after the manner of purifying of
the Christians, we fill our waterpots with water, watering our couchwith our
tears, then Christ turns our waterinto wine--first penitents and then
communicants--first waters of sorrow and then the wine of the chalice;for
Jesus keeps the best wine to the last, not only because ofthe direct reservation
of the highest joys till the nearer approaches ofglory, but also because our
relishes are higher after a long fruition than at the first essays, suchbeing the

nature of grace, that it increasesin relish as it does in fruition, every part of
grace being new duty and new reward. (Jeremy Taylor.)
Well drunk
Taste educated
At first the palate distinguishes with the utmost nicety the quality of the wine;
but afterwards, as more of it is drunk, the keenedge of the taste is blunted,
and it cannotdistinguish betweenthe different kinds, so that an inferior wine
at this stage might be substituted for a superior one without the guests being
any the wiser. The extraordinary pitch of perfection to which the sense of
taste may be educated is shownby the experience of those who are employed,
in docks and warehouses,to discriminate betweensamples of different kinds
of wine and tea; but these men use the utmost caution in the exercise oftheir
peculiar gift. They are careful only to employ a very small quantity of the
article experimented upon; and they confine their trials within very narrow
limits. Excess orfamiliarity destroys the sensitiveness ofthe nerves, and tends
to deaden the impressions produced upon them. So alive are some musicians
to this physiologicalfact, that they will not touch an instrument that is out of
tune, lesttheir sense of harmony should be impaired. (H. Macmillan, LL. D.)
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Exell, JosephS. "Commentary on "John 2:10". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/john-2.html. 1905-1909.
New York.
Coffman's Commentaries on the Bible
And saith unto him, Every man settethon first the goodwine; and when men
have drunk freely, then that which is worse;thou hast kept the goodwine
until now.
First the goodwine ... then ... worse ... In these words, the ruler of the feast
unconsciouslyrecordedthe sordid economyof this world which first entices
with that which is beautiful and desirable, and then punishes and frustrates
with that which is worse. Of course, the ancienttoastmasterwas merely
stating a commonly known fact, but the perceptionof John led him to see in
that chance remark a universal law with profound applications far beyond the
restrictedsituation that prompted its utterance. As Morrisonsaid:
Why, think you, did this saying so impress John that it lingered ineffaceably
in his memory? Was it merely because ofthe pleasure it evokedto hear his
Master's handiwork so praised? I think there was a deeperreason. Johnwas
by nature an idealist, loving to find the abstractin the concrete;and, in the
particular instance of that moment, he was quick to see the universal law.[7]
AFTERWARD;THAT WHICH IS WORSE
1. In the history of Adam's race, first there was Paradise and the garden of
Eden; then came the temptation and fall, the curse, the expulsion, and the
flaming swordthat pointed in every direction.

2. In the progressionofphysical life on earth, first there are the joys of
childhood, the excitement and pleasure of youth; and afterwards there are the
labor and strife, weakness,senility, and death. This physical progressionto
that which is worse is among the saddestand most pitiful qualities of mortal
life. Wordsworth captured the full pathos of it thus:
The rainbow comes and goes, And lovely is the rose. Shades ofthe prison
house begin to close Upon the growing boy. The sunshine is a glorious birth;
But yet I know, where'erI go, That there hath passedawayA glory from the
earth. Where is it now, the glow and the dream? At length the man perceives
it die awayAnd fade into the light of common day.[8]
3. In the enticementto sin, the death's head is always hidden behind the
smiling mask of beauty and delight. The smile of the adulteress ends in blood
upon the threshold, and the sparkling cup conceals the poisonous aspat the
bottom of it (Proverbs 23:21,32).
4. In life's arrangements without considerationofGod, the progressionis ever
downward and towardthat which is worse. Marriages where Godis not a
partner move unerringly in the direction of futility and sorrow. Prodigals
move invariably in their thoughtless and licentious freedom, not to honor, but
to the swine pen. Many an arrangement of business, employment, or pleasure
is begun with high hopes and expectations;but, if God is not in the
arrangement, it moves inexorably to lowerand lowerlevels to become finally
a state of crime and shame. Afterward, that which is worse.
5. In the longerprogressionofunconsecratedlife, as it regards time and
eternity, the same wretched deteriorationoccurs. Howeverglorious or
desirable the state of the wickedin this present life may appearto be, it is only

for a little while, followedby the terrors of a hopeless grave and the
punishments of hell. Some people refuse to believe in any such thing as hell;
but intelligent reasoning, as wellas divine revelation, supports the conviction
that awful retribution is stored up for the wickedafter death. Again from
Morrison:
I believe in law; I believe in immortality; I believe in the momentum of a life.
And if the momentum of a life be downward, and be uncheckedby the strong
arm of God, how canwe hope that it will be arrestedby the frail and yielding
barrier of the grave? ... If sin conceals the worse that is behind tomorrow,
may it not also concealthe worse that lies behind the grave?[9]
6. In the progressionofthe material universe, all material things being
inferior to the greatspiritual realities, there is the same downward course.
The sun itself will finally become a burned-out starand our earth but a dead
speck of dust in space. As Dr. Moody Lee Coffman statedin a lecture on The
Origin of the Inanimate:
The universe must be reckonedas becoming more disorderedwith time. All
other known physical laws may be extrapolatedbackwardin time as well as
forward, but the secondlaw of thermodynamics insists that entropy
monotonically increases. Time cannotbe reversedin direction to change this
fact. No violation has ever been observed. All the experience of mankind leads
us to believe the universe must work its way to a uniform heatsink with no
potential for doing useful work. It is the secondlaw of thermodynamics.[10]
This profound observationis but the scientific way of saying, "afterward, that
which is worse."The apostles ofJesus warnedpeople to live lives founded
upon spiritual principles and unhesitatingly predicted the end of the physical
world, as, for example in Peter's foretelling the destruction of the earth and its
works (2 Peter3:10f).

7. In the corruption and defilement of man's moral nature, through the
ravages ofsin, it is always "afterward, that which is worse." Sinalways begins
with so-calledminor departures from the word of God; but the descentof the
soul towards reprobacyand debauchery is constant and acceleratedin its
declensionfrom God. The miserable history of Sodomand Gomorrah has
been endlesslyrepeatedby all of the nations that have turned awayfrom God.
"Evil men and impostors shall wax worse and worse, deceiving and being
deceived" (2 Timothy 3:13). "Worse andworse" is the law of all sin and
turning awayfrom God.
From the above considerations, it is clearenough that the ancient master of
ceremonies atCana uttered a truth far more comprehensive than the primary
application of it. No wonder the apostle remembered and recordedit!
And when men have drunk freely ... People have gone to great lengths to
defend the Lord againstany implied approval of excessive drinking; but no
such defense is necessary. It is not implied that any of the guests at that
wedding had exceededthe bounds of propriety. He merely statedwhat was
publicly recognizedas a fact, and there can be no question of the truth of what
he said.
Thou hast kept the goodwine until now ... This is the converse ofthe
proposition statedabove. The contrastbetweenthe way God does things and
the performance of people apart from God is dramatically stated. With sinful
men, it is ever "afterward, that which is worse";but with God in Christ it is
ever "the best wine last!" This truth also has a wide application.
THE BEST WINE SAVED FOR LAST

1. In God's great actof creation, the best wine came last. First, the earth was
without form and void, and darkness moved upon the face of the deep.
Afterward came light, vegetation, lowerforms of animal life, and finally man
createdin the image of God!
2. In the dispensations ofGod's grace, the same progressive betterment is
observed. The patriarchal, Mosaic, andChristian dispensations of God's
mercy appeared in ascending order of benefit and glow.
3. In Scriptural revelation, the same progressionto that which is better
appears. As the writer of Hebrews expressedit:
God, having of old time spokenunto the fathers in the prophets by divers
portions and in divers manners, hath at the end of these days spokenunto us
in his Son, whom he appointed heir of all things (Hebrews 1:2).
4. In the earthly life of our Lord, the wonder of Bethlehem and the angelic
announcement of a Saviour born culminated in the far more wonderful event
of Jesus'death and resurrectionfor the salvationof mankind. The best wine
came last.
5. The progressionof the Christian life follows the same pattern. The
enthusiasm and joy of the novice convertto Christ resolve into a far more
wonderful experience of the mature Christian.
The difference in Christ and the devil is just this, that the devil's tomorrow is
worse than his today; but the morrow of Christ, for every man who trusts

him, is always brighter and better than his yesterday. Every act of obedience
on our part gives us a new vision of his love.[11]
One of the hymns of the pioneers was "Brighterthe Way GrowethEach
Day";and all who have ever followedthe Lord have found it so.
6. In time and eternity, we may be certain that God has kept the bestuntil
last. Joyful and fulfilling as the Christian life assuredlyis, the full glory of it
will not be realized until "that day" when the Lord shall provide the crown of
life to all them that have loved his appearing. No description of heavenis
possible. Language itself, as a means of communicating thought, breaks down
under the weight of superlative metaphor employed by the inspired writers
who receivedfrom God visions of the Eternal City. The throne of God is
there, the river of life, the tree of life, the gates of pearl, the streets of gold, the
protective wall, and the Saviour's own face as the light - who can fully
understand such things as these? But of one thing we may be certain: when
the trials, sorrows, tribulations, heartaches, andsufferings of our earthly
pilgrimage have ended, and when we awakento behold the Saviour's face in
the eternalworld, we shall cry adoringly, "Lord, thou hast reservedthe best
until now."
Note:A somewhatfuller treatment of the spiritual import that may be found
in John's greatsigns is entered here, with reference to the first of them, than
will be undertaken with regard to the others, as an example of the kind of
interpretation possible in all of them. That such implications are indeed to be
found in these mighty signs is perfectly evident; but the critical device of
making the spiritual import of these wonders the basis of denying that they
actually occurredis satanic. A lie has no spiritual import of the kind evident
in John's signs;and therefore the very quality of their spiritual application is
a proof that the events themselves happened, that they are historical facts.

[7] G. H. Morrison, The Wings of the Morning (London: Hodder and
Stoughton), p. 1.
[8] William Wordsworth, Ode on the Intimations of Immortality.
[9] G. H. Morrison, op. cit., p. 6.
[10] MoodyLee Coffman, The Origin of the Inanimate (Atlanta, Georgia:
Religion, Science, CommunicationResearchand DevelopmentCorporation,
1972), p. 75.
[11] G. H. Morrison, op. cit., p. 11.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 2:10". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-2.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible

And saith unto him,.... The following words; expressing the common custom
used at feasts:
every man at the beginning doth setforth goodwine; that is, it is usual with
men, when they make entertainments, first to give the guests the best, the
most generous, and strongestbodied wine; as being most suitable for them,
and they being then better able to bear it, and it being most for the credit of
the makerof the feast:
and when men have well drank; not to excess, but freely, so as that they are
exhilarated; and their spirits cheerful, but their brains not intoxicated: so the
word, as answering to the Hebrew word is ‫,רכש‬ used by the Septuagint in
Genesis 43:34,
then that which is worse;not bad wine, but τον ελασσω, "that which is
lesser";a weakerbodiedwine, that is lowered, and of less strength, and not so
intoxicating, and which is fittest for the guests. So MartialF26 advises
Sextilianus, after he had drank the tenth cup, not to drink the best wine, but
to ask his host for wine of Laletania, which was a weakerand lowersort of
wine.
But thou hast kept the goodwine until now; which shows he knew nothing of
the miracle wrought. And as the bridegroom here did, in the apprehension of
the ruler of the feast, at this his marriage, so does the Lord, the husband of the
church, in the marriage feastof the Gospel;and so he will do at the marriage
supper of the lamb. The Gospel, which may be compared to wine for its
purity, pleasanttaste, and generous effects in reviving drooping spirits,
refreshing wearypersons, and comforting distressedminds, as also for its
antiquity, was published before the coming of Christ, in the times of Adam,
Noah, Abraham, Moses,David, and the prophets, but in a lower and weaker

way; at sundry times, here a little, and there a little, by piecemeals, as it were;
and in divers manners, by promises, prophecies, types, shadows, and
sacrifices;and was attended with much darkness and bondage:but under the
Gospeldispensation, which is compared to a marriage feast, it is more fully
dispensed, more clearly published, and more freely ministered. The whole of it
is delivered, and with open face beheld; and saints are made free by it; it is set
in the strongestand clearestlight; the best wine is reserved till now; God has
provided some better thing for us, Hebrews 11:40. And so with respectto the
future state of the saints, their best things are kept for them till last. They
have many goodthings now; as the Gospel, Gospelordinances, the blessings,
and promises of grace, the love of God shed abroadin their hearts, presence
of God, and communion with Christ, at leastat times; all which are better
than wine: but then there is an alloy to these;they are loweredby other
things, as the corruptions of the heart, the temptations of Satan, the hidings of
God's face, and a variety of afflictions;but they shall have their goodand best
things hereafter, and drink new wine in Christ's Father's kingdom, without
any thing to lowerand weakenit: they will have full joys, and never fading
pleasures, and shall be without sin and sorrow;no more deserted, nor
afflicted, and shall be out of the reach of Satan's temptations, and with Christ
for evermore. Happy are they that are calledto the marriage supper of the
Lamb.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography

Gill, John. "Commentary on John 2:10". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
2.html. 1999.
Geneva Study Bible
when men have e well drunk, then that which is worse:[but] thou hast kept
(e) Literally, "are drunken". Now this saying, to be drunken, does not always
refer to being drunk in the evil sense in the Hebrew language, but sometimes
signifies an abundant and plentiful use of wine, which is nonetheless a
measuredamount, as in (Genesis 43:34).
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon John 2:10". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-2.html. 1599-
1645.
Commentary Critical and Explanatory on the Whole Bible
the goodwine … until now — thus testifying, while ignorant of the source of
supply, not only that it was realwine, but better than any at the feast.

Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
2:10". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-2.html. 1871-8.
People's New Testament
Every man at the beginning doth setforth goodwine. The language ofthe
ruler is sportive, but still he states a custom. The best wine was offeredwhen
the appetite of the guests was sharpestand most critical.
Have well drunk. Not intoxicated, but have drunk considerable. Satangives
his goodwine first; so the drunkard finds it; so did the prodigal son.
Afterwards he gives the bitter; red eyes, pain, hunger, wretchedness.
Thou hast kept the goodwine until now. What meaneth Christ making wine?
In Palestine there were three kinds of wine: 1. Fermented wines, which,
however, were very unlike our fiery liquors, and contained only a small per
cent of alcohol. These were mixed with two or three parts of water. The
fermented, at first mild, and then diluted with water, was only intoxicating

when used in enormous quantities. 2. The unfermented juice of the grape. 3.
An intoxicating drink called"new wine" in Acts 2:13. Whedon says:"We see
no reasonfor supposing that the wine of the present occasionwas that upon
which Scripture places its strongestinterdict (Proverbs 20:1; Proverbs 23:31;
Isaiah22:13), rather than that eulogizedas a blessing (Psalm104:15;Isaiah
55:1). Even adopting the view that it was fermented wine, it was totally unlike
the fiery and undiluted drinks sold as wines in saloons, usedin many families,
offered at hotels and wine parties, and even poured out at communion tables.
In the use of the usual wine of Palestine there is not the slightestapologyfor
drinking as a beverage the alcoholic drinks which are the curse of our times.
With regard to them the only safe rule is "to touch not, taste not, handle not."
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 2:10". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-2.html.
1891.
Vincent's Word Studies
Have well drunk ( μεθυσθῶσι )

Wyc., be filled. Tynd., be drunk. The A.V. and Tynd. are better than the Rev.
when men have drunk freely. The ruler of the feastmeans that when the
palates of the guests have become less sensitive through indulgence, an
inferior quality of wine is offered. In every instance of its use in the New
Testamentthe word means intoxication. The attempt of the advocates ofthe
unfermented-wine theory to deny or weakenthis sense by citing the well-
wateredgarden (Isaiah58:11; Jeremiah31:12) scarcelyrequires comment.
One might answerby quoting Plato, who uses βαπτίζεσθαι , to be baptized, for
being drunk (“Symposium,” 176). In the Septuagint the verb repeatedly
occurs for watering (Psalm 65:9, Psalm 65:10), but always with the sense of
drenching or soaking;of being drunken or surfeited with water. In Jeremiah
48:26(Sept. 31:26), it is found in the literal sense, to be drunken. The
metaphoricaluse of the word has passedinto common slang, as when a
drunken man is said to be wettedor soaked(so Plato, above). The figurative
use of the word in the Septuagint has a parallel in the use of ποτίζω , to give to
drink, to express the watering of ground. So Genesis 2:6, a mist wateredthe
face of the earth, or gave it drink. Compare Genesis 13:10;Deuteronomy
11:10. A curious use of the word occurs in Homer, where he is describing the
stretching of a bull's hide, which, in order to make it more elastic, is soaked(
μεθύουσαν) with fat (“Iliad,” xvii. 390).
Worse ( ἐλάσσω )
Literally, smaller. Implying both worse and weaker.Smallappears in the
same sense in English, as small-beer.
Hast kept ( τετήρηκας )
See on 1 Peter1:4.

Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 2:10". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-2.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
when men have well drunk, then that which is worse:but thou hast kept the
goodwine until now.
And saith — St. John barely relates the words he spoke, whichdoes not imply
his approving them.
When they have well drunk — does not mean any more than towardthe close
of the entertainment.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.

Bibliography
Wesley, John. "Commentary on John 2:10". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-2.html. 1765.
The Fourfold Gospel
and saith unto him, Every man settethon first1 the goodwine2; and when
[men] have drunk freely, [then] that which is worse3:thou hast kept the good
wine until now4.
Every man setteth on first. When the taste is sharpest, and most critical.
The goodwine. The adjective "good" refers ratherto flavor than to strength.
And when [men] have drunk freely, [then] that which is worse. The ruler was
no disciple of Jesus, and he speaks in the merry spirit of the world. He gives
his ownexperience as to the habits of feasts, and his words give no indication
that those present indulged to excess.
Thou hast kept the goodwine until now. It is part of Christ's systemto reserve
the bestuntil the last. Sin's first cup is always the sweetest, but with God that
which follows is ever superior to that which has preceded it. As to the bearing
of this miracle upon the question of temperance, the New Testament
elsewhere clearlycondemns the immoderate use of wine, and as these
condemnations proceedfrom Christ we may rightly conceive ofhim, as in this
instance, doing nothing contrary thereto. The liquors of this land in the
strength of their intoxicating properties differ so widely from the light wines
of Palestine that even the most moderate use of them seems immoderate in
comparison. In creating wine Jesus did no more than as Creatorand Renewer
of the earth he had always done. From the beginning God has always so
createdor replenished the earth as to allow the possibility of excess.
Copyright Statement

is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 2:10". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
2.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Have well drunk; have drunk sufficiently.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon John 2:10". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/john-2.html. 1878.
John Trapp Complete Commentary

10 And saith unto him, Every man at the beginning doth set forth goodwine;
and when men have well drunk, then that which is worse: but thou hast kept
Ver. 10. Every man at the beginning] Ingenium hominum adumbrat, natura
fallax et sophisticum. Sic Satannos ad se allicere solet, Pantheris in morem:
Christus contra. His work is worst at first; the best is behind; the sweetestof
honey lies in the bottom.
Copyright Statement
Bibliography
Trapp, John. "Commentary on John 2:10". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-2.html.
1865-1868.
Greek TestamentCriticalExegeticalCommentary
10.]The saying of the ἀρχ. is a generalone, not applicable to the company
then present. We may be sure that the Lord would not have sanctioned, nor
ministered to, actualdrunkenness. Only those who can conceive this, will find
any difficulty here; and they will find difficulties every where.

The accountof the practice referredto is, that the palates of men become after
a while dull, and cannot distinguish betweengoodwine and bad. Pliny (Nat.
Hist. xiv. 13)speaks ofpersons “qui etiam convivis (vina) alia quam
sibimetipsis ministrant, aut procedente mensa subjiciunt.” But the practice
here describedis not preciselythat of which Pliny speaks, noris there any
meanness to be chargedon it: it is only that, when a man has some kinds of
wine choicerthan others, he naturally produces the choicest, to suit the most
discriminating taste. With regardto the word μεθυσθῶσιν, while there is no
reasonhere to press its ordinary meaning, so neither is there any to shrink
from it, as uttered by the ἀρχιτρίκλινος. The safestrendering is that of
Tyndall and Cranmer, “whenmen be dronke;” “cum inebriati fuerint,” Vulg.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 2:10". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-2.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
John 2:10. λέγει, saith) So that those who were present might hear: see the
preceding verse.— τὸνκαλόν, the good)Therefore the bridegroom had set
down wine, in the judgment of the governorof the feast, goodenough; but
Jesus gave better.— ὃτανμεθυσθῶσι) Simply the speechof the governor of the
feastis repeated, as also the customof the Jews:drunkenness is not approved

of.— τετήρηκας,thou hast kept) He speaksas one ignorant of what had taken
place, John 2:9.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 2:10". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-2.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The governorcalls the bridegroom, (at whose costthe provision for the feast
was to be provided), and minds him, that he seemedto have done contrary to
the common practice of such as made feasts;for they used to bring forth their
best wine first, when men’s palates were quickest, and leastadulterated; and
worse afterthat they had drank well; so the word meyusywsi signifies, as
appears by the Septuagint’s translation of the Hebrew word so signifying,
Genesis 43:34 Haggai1:6; not only men’s distempering themselves with wine,
which it also sometimes signifieth; and this speakethour translation of it, 1
Corinthians 11:21, are drunken, something hard, the word not necessarilynor
always so signifying; and they must be very uncharitable to the primitive
church of Corinth, who can think that it would permit persons actually
drunken to come to the Lord’s table. But the custom, it seems, was, if they had
any wine worse than another, to bring it out to their guests after that the edge
of their palates was a little blunted with the taste of better. Now this
bridegroom, as the governorof the feast(who knew nothing of the miracle)

thought, had kept his briskestand most generous wine to the last; thereby
giving a great approbation of the miracle, not only owning it to be true wine,
but much better than they had before at the feast.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon John 2:10". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-2.html. 1685.
Justin Edwards' Family Bible New Testament
Every man; this is a statement of what was usual on such occasions. Thus the
governorof the feasttestified to the purity and excellence ofthe wine
miraculously furnished by the Saviour.
Copyright Statement
Bibliography

Edwards, Justin. "Commentary on John 2:10". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-2.html.
American Tract Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
10. μεθυσθῶσιν. Have become drunk, are drunk. The A.V. does not give the
full coarseness ofthe man’s joke, althoughin Matthew 24:49;Acts 2:15; 1
Corinthians 11:21; 1 Thessalonians 5:7;Revelation17:2; Revelation17:6, the
same word is rightly translated. The Vulgate has inebriati fuerint; Tyndall
and Cranmer have ‘be dronke’; the error comes from the Geneva Bible. Of
course the man does not mean that the guests are intoxicated; it is a jocular
statementof his own experience at feasts.
ἕως ἄρτι. This was true in a sense of which he never dreamed. The True
Bridegroomwas there, and had indeed kept the best dispensation until the
last. Ἄρτι occurs about 12 times in this Gospel, 7 in Matt., not at all in Mark
or Luke. It expresses the present in relation to the past and the future, ‘at this
stage,’‘atthis crisis,’whereas νῦν regards the present moment only, ‘now’
absolutely. Comp. John 5:17, John 9:19; John 9:25, John 13:7; John 13:19;
John 13:33; John 13:37;John 16:12; John 16:31, &c.
Copyright Statement
Bibliography

"Commentary on John 2:10". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-2.html.
1896.
Whedon's Commentary on the Bible
10. Men have well drunk—After their tastes have become somewhatobtuse;
but perhaps in order that the appetite may not be further tempted. There are
two methods of exculpating the presentcompany from all imputation of
intemperance derived from the ruler’s words. One is to show that the Greek
word μεθυσκω, rendered “welldrunk,” does not imply drunkenness;the
other is to saythat the ruler describes the customs of others, not the conduct
of the present assembly. ProfessorStuart, adopting the former method, argues
that the word is derived from μεθυ, methu, sweetwine, or must, and hence
signifies satiationand not intoxication. Kuinoel, adopting the same method,
quotes the use of the word in the Greek Septuagintin Psalms 33:5; Psalms
65:11. He quotes two passagesfrom the Greek of Philo the Jew, as follows:“It
is a noble thing to take care of our fences, collectour revenues, be hospitable,
and μεθυειν to drink to satiety.” But a very fitting passageis the next: “There
is a twofold μεθυειν; one is to use wine, and the other is to be a foolwith
wine.” It must be admitted, however, that all its uses in the New Testament,
besides the present, imply drunkenness. Matthew 24:49; Acts 2:15; 1
Corinthians 11:21; 1 Thessalonians 5:7;Revelation17:2; Revelation17:6.
Bengeltakes the word in the severersense, but, adopting the secondmethod,
argues that nothing is said about the present company, but only about the
generalcustom. Kuinoel, however, replies that his following words, thou hast
kept the goodwine until now, implies that the present company was following
the usual fashion. Yet, we reply, the custom might be the same whicheverwine
was used. People using fermented wines might use the bestfirst to inebriation;
people using the must might drink the best first to satiety;both for the same
reason.

The goodwine—A full testimony that the miracle was not spurious.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 2:10". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-2.html.
1874-1909.
George Haydock's Catholic Bible Commentary
===============================
[BIBLIOGRAPHY]
When they have drank well: cum inebriati fuerint, Greek:otan methusthosi.
See Legh. Crit. Sac. on the word Greek:methuo.
====================
Copyright Statement

Bibliography
Haydock, George Leo. "Commentaryon John 2:10". "George Haydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/john-2.html. 1859.
E.W. Bullinger's Companion Bible Notes
Every man, &c. This is man"s way: i.e. to give the goodthing first, and the
worse thing after. God"s way is always the opposite. See note on Exodus 15:2.
man. Greek. anthropos. App-123.
well drunk = drunk freely.
worse = inferior.
Copyright Statement
Bibliography

Bullinger, Ethelbert William. "Commentary on John 2:10". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-2.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
when men have well drunk, then that which is worse:but thou hast kept the
goodwine until now.
And saith unto him, Every man at the beginning doth set forth (or 'place,'that
is, on his table, [`the']) goodwine; and when men have well drunk , [
methusthoosin (Greek #3182)= yishk
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
2:10". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
2.html. 1871-8.
The Bible Study New Testament

Everyone else serves the best wine first. Notice that even though they have
already drunk up all the wine in the house, he immediately tastes the
superiority of the wine Jesus made. [Scholars have argued long and loud over
the wine Jesus made here. It may have been a kind of "grape-cider." The
Bible strongly condemns drunkenness (Proverbs 20:1; Proverbs 23:29-35;
Ephesians 5:18). Yet the same Bible speaks ofwine as one of God's blessings
on the human family (Psalm 104:15;Isaiah55:1; 1 Timothy 5:23). It is
obvious there were different kinds of wine in the first century.]
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on John 2:10". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-2.html.
College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(10) When men have well drunk.—The same Greek word is used in the LXX.
in Genesis 43:34, and rendered in the Authorised version “were merry;” but
its general use in the Old Testament, as in classicalwriters, and its invariable
use in the New Testament(Matthew 24:49; Acts 2:15; 1 Corinthians 11:21;
Ephesians 5:18; 1 Thessalonians 5:7;Revelation17:6, are the only passages)is
to express the state of drunkenness. Our translators have shrunk from that
rendering here, though it was before them in the “When men be dronke,” of
Tyndall and Cranmer. The physical meaning of the word is to saturate with
moisture, as we say, to be drenched, which is the same word as drunk. There
is clearly no reference to the present feast. It is a coarse jestofthe ruler’s, the

sort of remark that forms part of the stock in trade of a hired managerof
banquets.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
John 2:10 and said to him, "Every man serves the goodwine first, and when
the people have drunk freely, then he serves the poorerwine; but you have
kept the goodwine until now.
NET John 2:10 and saidto him, "Everyone serves the goodwine first, and
then the cheaperwine when the guests are drunk. You have kept the good
wine until now!"
GNT John 2:10 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸνοἶνον
τίθησιν καὶ ὅτανμεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸνκαλὸνοἶνον ἕως
ἄρτι.
NLT John 2:10 "A host always serves the best wine first," he said. "Then,
when everyone has had a lot to drink, he brings out the less expensive wine.
But you have kept the best until now!"

KJV John 2:10 And saith unto him, Every man at the beginning doth set
forth goodwine; and when men have well drunk, then that which is worse:
but thou hast keptthe goodwine until now.
ESV John 2:10 and said to him, "Everyone serves the goodwine first, and
when people have drunk freely, then the poor wine. But you have kept the
goodwine until now."
NIV John 2:10 and said, "Everyone brings out the choice wine first and then
the cheaperwine after the guests have had too much to drink; but you have
savedthe best till now."
ASV John 2:10 and saith unto him, Every man setteth on first the goodwine;
and when men have drunk freely, then that which is worse:thou hast kept the
goodwine until now.
CSB John 2:10 and told him, "Everyone sets out the fine wine first, then,
after people have drunk freely, the inferior. But you have kept the fine wine
until now."
NKJ John 2:10 And he said to him, "Everyman at the beginning sets out the
goodwine, and when the guests have well drunk, then the inferior. You have
kept the goodwine until now!"
NRS John 2:10 and said to him, "Everyone serves the goodwine first, and
then the inferior wine after the guests have become drunk. But you have kept
the goodwine until now."

YLT John 2:10 and saith to him, 'Every man, at first, the goodwine doth set
forth; and when they may have drunk freely, then the inferior; thou didst
keepthe goodwine till now.'
NAB John 2:10 and saidto him, "Everyone serves goodwine first, and then
when people have drunk freely, an inferior one; but you have kept the good
wine until now."
NJB John 2:10 and said, 'Everyone serves goodwine first and the worse wine
when the guests are well wined; but you have kept the best wine till now.'
GWN John 2:10 and said to him, "Everyone serves the best wine first. When
people are drunk, the host serves cheapwine. But you have savedthe best
wine for now."
BBE John 2:10 And said to him, Every man first puts out his best wine and
when all have had enough he puts out what is not so good;but you have kept
the goodwine till now.
when the people have drunk freely: Ge 43:34 Song 5:1
but you have kept the goodwine until now: Ps 104:15 Pr9:1-6,16-18 Lu 16:25
Rev 7:16,17
John 2 Resources - Multiple Sermons and Commentaries
KEEPING THE BEST
FOR LAST

As Ryrie says "Similarly, God's best, His Son, had now come!" At last!
And said to him, "Every man serves the goodwine first, and when the people
have drunk freely - Diluted wine was a common beverage with meals in the
culture of that day. It had to be diluted because in the hot climate even newly
made wine would quickly ferment and imbibing it would quickly produce a
drunken state (cf comments of the Spirit filled believers in Acts 2:4,13+). So
the practice was commonto dilute wine with water(from 1/3 to 1/10 wine to
water). Not only that, but wine mixed with waterwas a way to assure purer
water(there were no waterpurification plants in first century Palestine!)
Our Lord's first miracle in John speaks ofthe new blessings whichcome as a
result of His presence. Wine typically speaks ofthe joy of spiritual life. With
the coming of Jesus, God's besthad arrived at last, and in contrastto Moses,
who turned waterinto blood in judgment (cf. Ex. 7:14-24), Jesus turns water
into wine in joyful celebrationof a new age.
“Lord, less waterand more wine in my life.”
Good(2570)(kalos)describesthat which is inherently excellentor intrinsically
good, providing some specialor superior benefit.
Drunk freely (3184)(methuo)means to drink wine or strong drink more freely
than usual without any reference to whether one gets drunk or not. To cause
to become intoxicated; only passive in the NT be drunk, getdrunk, become
intoxicated (Lk 12:45;Eph 5:18; 1 Th 5:7; Rev 17:2). Used 7x in NT - Matt.
24:49;Jn. 2:10; Acts 2:15+;1 Co. 11:21;1 Th. 5:7+; Rev. 17:2+; Rev. 17:6+.
cognates-methe, methusko

Constable adds that methusko "refers to inebriation. The fact that Jesus
createdsomething that people could abuse should not surprise us. Humans
have consistentlyabused God’s goodgifts. Fortunately that does not keepGod
from giving them.
Gilbrant - In classicalGreekthe methuō word group (methuskomai, methē,
methusos) is used literally of “drunkenness” or“intoxication.” Equally
significant is the figurative sense. To be drunk is to be so full of something as
to lose focus and rationality. It signals the excessofsomething and its
debilitating effect. The Septuagint(Lxx) also uses methuō and its cognates for
literal drunkenness (e.g., Ge 9:21; Pr 20:1; Isa 19:14;Ezek 23:33; Joel1:5).
Figuratively the verb methuskō describes the sword of the Lord which is
“drunk” from the blood of those slain by His wrath (Isa 34:5-7). In Ps 65:9,10
methuō depicts the heavy, soaking, refreshing rain of God which sustains the
earth. Here we see the idea of saturationemerge with a positive connotation.
The New Testamentwitnessesto six instances of methuō. Figuratively it refers
to the intoxication of the cohorts of the greatprostitute. These have been
seducedby lust for power, influence, and money. Their desires, like strong
drink, have affectedtheir ability to see clearlyor to reasonrationally
(Revelation17:2). The prostitute herself is drunk from the blood of the saints.
This speaks ofthe excessive slaughterofGod’s people (Revelation17:6).
Ordinarily, however, a literal use of the verb appears. A negative connotation
underlies most instances (e.g., Matthew 24:49;1 Thessalonians 5:7;cf. John
2:10; see also the vice lists of Romans 13, Galatians 5). (Complete Biblical
Library Greek-EnglishDictionary)
Then he serves the poorerwine - Clearly if the guests were a bit inebriated,
they would be less discerning regarding the quality of the wine, but would
simply be wanting more wine.
Jesus as the Creatorproduced the best, as He always does wheneverHe
creates.

-- Thomas Constable
But you have kept the goodwine until now - Usually the host would serve the
good(best) wine first, but here the best was being servedlast!
THOUGHT - Utley suggests that"This seems to be a contrastbetweenthe old
covenantin Judaism and the new covenantin Jesus (cf. the book of Hebrews.
Ed: Esp Heb 8:13+). Jesus’cleansing ofthe Temple (cf. John 2:13–25)may
symbolize this truth." Hindson agreesthat "The symbolism is clear. The
powerof Christ filled the emptiness of the waterpots and that same power is
able to fill the emptiness of Judaistic religion."
Guzik - When Jesus made wine, it was goodwine. It doesn’tmean that it had
a particularly high alcoholcontent, but that it was well-made wine. Some go to
greatlengths to show that what Jesus made here was really grape juice. While
some find that line of thinking convincing, it is not the opinion of the author.
Goodwine is goodwine, not goodgrape juice. It is true that wine in that day,
as commonly served, had a much lowercontent of alcoholthan modern wine.
But it was still wine.
Constable - Is there a deepermeaning to this story? Many students of this
passagehave identified the wine as symbolic of the joy that Messiahbrings.
This harmonizes with the metaphorical use of wine throughout Scripture.
Some have seenit as typical of Christianity as contrastedwith Judaism (the
water). These parallels lack Scriptural support. Perhaps there is some validity
to seeing this banquet as a preview of the messianic banquet since Jesus’
provision of joy is common to them both. However, Jesus may not have been
the hostat this banquet, but He will be the host at the messianic banquet.

Masterof the feast - Among the Greeks,atall formal feasts, there was a
symposiarchwho was one of the guests, and was selectedto take charge of the
feast(Compare architriklinos). It was his dut y to preserve order, to maintain
liveliness among the guests, to assigneachone his proper place, to decide
which proportion of water should be mixed with the wine, how much eachof
the company was to drink...and the tasting of the wine before it was offeredto
the guests.
When Jesus is left out of a wedding, sooneror later, in a spiritual sense, the
wine fails; but when He is the guestof honor, He turns the waterinto wine,
raises our poor human love into a joy which is a very foretaste of heaven.
With a touch, Jesus cantake the murky waterof our lives (so in need of
purification) & transformation it into fine wine! [Better than a $160,000bottle
of 1787 Lafitte/La-FEET!]Be sure to invite Jesus! - And be sure to obey what
He says! (Brian Bell)
D L Moody - John 2:10. Sin gives its bestfirst—pleasures and honors. Its
worstfollows—sorrow, poverty, disgrace, ruin. First harlots and riotous
living, then swine. First Goshen, then Egypt.
Christ gives first the cross, the race, the battle; then the crown, rest,
and glory.
11. Beginning of signs. Miracles are signs:—
(1.) Of His divinity.
(2.) Of His mission as from God.
(3.) Of His goodwill towardmen.
(4.) Of the truth He taught.
Miracles did not manifest the glory of prophets or disciples.

Jesus was creating the very best wine

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