(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 classical writers, and its invariable use in the New Testament (Matthew 24:49; Acts 2:15; 1Corinthians 11:21; Ephesians 5:18; 1Thessalonians 5:7; Revelation 17:6, 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 jest of the ruler's, the sort of remark that forms part of the stock in trade of a hired manager of banquets.

Verse 10. - And saith, Every man at the first setteth on the good wine, and when men have drunk deeply, then that which is worse (literally, smaller): thou hast kept (guarded) the good wine until now. The classical passages supposed to illustrate this jovial saying throw little light upon it. The meaning is obvious enough, and there is no need to search in ancient wit for the original of a speech which is not too recondite to have been originated on this occasion. The best wine 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 fragrant wine is acceptable. There need be no reference whatever to the present company. Tholuck and the Revised Version 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; Revelation 17:2). The whole saying simply asserts, by an outsider, the concrete reality of a wonderful change that had occurred. He knew nothing of a miracle. He merely guaranteed unwittingly 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 fact was referred to the will or authority of Jesus, to the kindness or generosity of the mother; or whether the company generally learned 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 -

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 spread our 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 affection from the cross; yet it is a standing testimony against the 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 objected against. The beginning of Moses' miracles was turning water into blood, Ex 7:20; the beginning of Christ's miracles was turning water into wine; which may remind us of the difference between the law of Moses and the gospel of Christ. He showed that 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 water into wine, given thee knowledge and grace? 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 best in its kind. Though Christ hereby allows a right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness, Lu 21:34. Though we need not scruple to feast with our friends on proper occasions, yet every social interview should be so conducted, that we might invite the Redeemer to join with us, if he were now on earth; and all levity, luxury, and excess offend him.And saith unto him,.... The following words; expressing the common custom used at feasts:

every man at the beginning doth set forth good wine; that is, it is usual with men, when they make entertainments, first to give the guests the best, the most generous, and strongest bodied 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 maker of 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 weaker and lower sort of wine.

But thou hast kept the good wine 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 feast of 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, pleasant taste, and generous effects in reviving drooping spirits, refreshing weary persons, and comforting distressed minds, 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 Gospel dispensation, 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 strongest and clearest light; the best wine is reserved till now; God has provided some better thing for us, Hebrews 11:40. And so with respect to the future state of the saints, their best things are kept for them till last. They have many good things now; as the Gospel, Gospel ordinances, the blessings, and promises of grace, the love of God shed abroad in their hearts, presence of God, and communion with Christ, at least at times; all which are better than wine: but then there is an alloy to these; they are lowered by 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 good and best things hereafter, and drink new wine in Christ's Father's kingdom, without any thing to lower and weaken it: 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 called to the marriage supper of the Lamb.

(z) A Caupone tibi faex Laletana petatur Si plus quam decics, Sextiliane, bibis. L. 1. Ep. 25.