Draw out now - This command was given to the servants. It showed that the miracle had been performed immediately. As soon as they were filled the servants were directed to take to the governor of the feast. Jesus made no parade about it, and it does not even appear that he approached the waterpots. He willed it, and it was done. This was a clear exertion of divine power, and made in such a manner as to leave no doubt of its reality.

The governor - One who presided on the occasion. The one who stood at the "head" or upper end of the table. He had the charge of the entertainment, provided the food, gave directions to the servants, etc.

Governor of the feast - The original word, αρχιτρικλινος, signifies one who is chief or head over three couches, or tables. In the Asiatic countries, they take their meals sitting, or rather reclining, on small low couches. And when many people are present, so that they cannot all eat together, three of these low tables or couches are put together in form of a crescent, and some one of the guests is appointed to take charge of the persons who sit at these tables. Hence the appellation of architriclinus, the chief over three couches or tables, which in process of time became applied to the governor or steward of a feast, let the guests be many or few; and such person, having conducted the business well, had a festive crown put on his head by the guests, at the conclusion of the feast. See Ecclesiasticus, 32:1-3. It is very common for the Hindoos to appoint a person who is expert in conducting the ceremonies of a feast to manage as governor. This person is seldom the master of the house.

And they bare it - A question has been asked, "Did our Lord turn all the water into wine which the six measures contained?" To which I:answer: There is no proof that he did; and I take it for granted that he did not. It may be asked, "How could a part be turned into wine, and not the whole?" To which I:answer: The water, in all likelihood, was changed into wine as it was drawn out, and not otherwise. "But did not our Lord by this miracle minister to vice, by producing an excess of inebriating liquor?" No; for the following reasons:

1. The company was a select and holy company, where no excess could be permitted. And,

2. Our Lord does not appear to have furnished any extra quantity, but only what was necessary. "But it is intimated in the text that the guests were nearly intoxicated before this miraculous addition to their wine took place; for the evangelist says, ὁταν μεθυσθωσι, when they have become intoxicated." I:answer:

1. It is not intimated, even in the most indirect manner, that these guests were at all intoxicated.

2. The words are not spoken of the persons at that wedding at all: the governor of the feast only states that such was the common custom at feasts of this nature; without intimating that any such custom prevailed there.

3. The original word bears a widely different meaning from that which the objection forces upon it. The verbs μεθυσκω and μεθυω, from μεθυ, wine, which, from μετα θυειν, to drink after sacrificing, signify not only to inebriate, but to take wine, to drink wine, to drink enough: and in this sense the verb is evidently used in the Septuagint, Genesis 43:34; Sol 5:1; 1 Maccabees 16:16; Haggai 1:6; Ecclus. 1:16. And the Prophet Isaiah, Isaiah 58:11, speaking of the abundant blessings of the godly, compares them to a watered garden, which the Septuagint translate, ὡς κηπος μεθυων, by which is certainly understood, not a garden drowned with water, but one sufficiently saturated with it, not having one drop too much, nor too little.

And he saith unto them, draw out now,.... As soon as ever the vessels were filled with water, without any more delay, he ordered the servants to draw out of those larger, into lesser vessels; he does not say what, water or wine:

and bear unto the governor of the feast; who either had the ordering and management of the feast, and the command of the whole affair; hence the Ethiopic version calls him, "the master of the waiters", or servants: or he was the chief guest, as the word seems to import, who sat, or rather lay, on the chief couch at the table; and so a proper person to begin with, and put the cup round: or else he might be doctor or chaplain: for such an one was necessary at a marriage; since there were six or seven benedictions to be pronounced; and particularly a blessing was said over the cup of wine; for if there was any wine, a cup of it was brought, and he blessed over it first, and ordered every thing concerning the cup: and this made up seven blessings at such a time (y); and therefore was a very fit person to bear the wine to first:

and they bore it; the servants having drawn out of the stone vessels, by cocks, into smaller ones, carried the liquor, as they were ordered, to the above person.

(y) Maimon. Hilchot Ishot, c. 10. sect. 3, 4.

Draw out (ἀντλήσατε)

From ἄντλος, the hold of a ship where the bilge-water settles, and hence, the bilge-water itself. The verb, therefore, originally, means to bale out bilge-water; thence, generally, to draw, as from a well (John 4:15). Canon Westcott thinks that the water which was changed into wine was not taken from the vessels of purification, but that the servants were bidden, after they had filled the vessels with water, to continue drawing from the well or spring.

Ruler of the feast (ἀρχιτρικλίνῳ)

From ἄρχω, to be chief, and τρίκλινον, Latin, triclinium, a banqueting-hall with three couches (see on Mark 6:39). Some explain the word as meaning the superintendent of the banqueting-chamber, a servant whose duty it was to arrange the table-furniture and the courses, and to taste the food beforehand. Others as meaning one of the guests selected to preside at the banquet according to the Greek and Roman usage. This latter view seems to be supported by a passage in Ecclesiasticus (35:1, 2): "If thou be made the master of a feast, lift not thyself up, but be among them as one of the rest; take diligent care for them, and so sit down. And when thou hast done all thy office, take thy place, that thou mayst be merry with them, and receive a crown for thy well ordering of the feast." According to the Greek and Roman custom, the ruler of the feast was chosen by throwing the dice. Thus Horace, in his ode to his friend Sestius, says, moralizing on the brevity of life: "Soon the home of Pluto will be thine, nor wilt thou cast lots with the dice for the presidency over the wine." He prescribed the proportions of wine and water, and could also impose fines for failures to guess riddles, etc. As the success of the feast depended largely upon him, his selection was a matter of some delicacy. Plato says, "Must we not appoint a sober man and a wise to be our master of the revels? For if the ruler of drinkers be himself young and drunken, and not over-wise, only by some special good fortune will he be saved from doing some great evil" ("Laws," 640). The word occurs only here and John 2:9. Wyc. simply transcribes: architriclyn.

And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

2:8 Draw out now, and bear unto the governor of the feast. Augustine says:

He that had made wine that day in those six water-pots does the same every year in the vines. For as what the servants put in the water-pots was changed into wine by the operation of the Lord, just so what the clouds pour forth is changed into wine by the operation of the same law.''

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.