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Water, Wine and Glory

Preached at St. Barnabas Church, Bellville, TX

Epiphany 3, 2009

by The Rev. Stephen E. Stults

Exodus 3:14 Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

In today’s Gospel, we celebrate an amazing and joyous event in the New Testament: the first miracle of our Lord and Savior Jesus Christ.  This is the marriage at Cana, where our Lord first showed forth His Majesty, quietly, almost surreptitiously, yet with complete authority.

This story has an abundance of detail, that, when examined, sheds light both on Christ and on His earthly ministry.  The beautiful vignette is worthy of both examination and exploration for this respect.

First, Dr. Lightfoot takes pains to tell us that this wedding took place on the fourth day of the week, when it was customary to wed virgins. He tells us:

A virgin marries on the fourth day of the week, and a widow on the fifth. "This custom came not in but from the decree of Ezra, and so onward: for the Sanhedrim doth not sit but on the second and the fifth days; but before the decree of Ezra, when the Sanhedrim assembled every day, then was it lawful to take a wife on any day."

We see Christ meeting with Nathaniel in John 1, which presumably was our Sabbath, then numbering three days after that, we arrive at the “third day,” or our Wednesday.

The reason for this was as follows: ”The virgin was to be married on the fourth day of the week because the assembly of the twenty-three met on the fifth: so that if the husband should find his wife to be no virgin, but already violated, he might have recourse to the consistory in the heat of his displeasure, and procure just punishment for her according to law.” Thus, we see first century Palestine deeply embedded in the Rabbinic Law, which ruled every aspect of the Jew’s life.

What is interesting about this story is Mary and Jesus’ presence here at all, as well as that of his disciples. Dr Gill speaks thus about the event:

and the mother of Jesus was there; who seems to have been a principal person at this wedding, and was very officious; when wine was wanted, she signified it to her son, and ordered the servants to do whatever he bid them: and since she, and Jesus, and his brethren, were all here, it looks as if it was a relation of hers that was now married: and since these brethren were the kinsmen of Christ, Simon, Judas, and Joses, the sons of Cleophas or Alphaeus, whose wife was sister to the mother of our Lord; and since one of them, to distinguish him from Simon Peter, is called Simon the Canaanite, or an inhabitant of Cana, as some have thought; hence it is conjectured by Dr. Lightfoot, that Alphaeus had an house in Cana, and that his family dwelt there, and that it was for one of his family that this marriage feast was made; see John 2:2. Joseph, the husband of Mary, perhaps, was now dead, since no mention is made of him here, nor any where else, as alive, after Christ had entered on his public ministry.

This notation is important for our notice for at least two reasons: first, it shows that Christ was very much involved in the life of this world, that is, He was fully human in all aspects, notwithstanding the later heresies of the Gnostics, where some would deny that Christ was fully human, but that He was merely “God in a man suit,” basically an apparition that vanished from earthly body on the Cross.  This story studiously refutes this, as we see Jesus taking part in a joyous human event, the joining of one man and one woman in holy matrimony. Note too, that Christ’s presence also flies in the face of another Gnostic heresy, namely that all existence in the flesh is bad, or at least inferior to our “real” home in the plerouma, or spirit realm. Nothing could be farther from the truth as Christ is here present at the wedding, graciously sanctifying this earthly experience with His Presence. Thus, we see that Christ was not some aesthetic, neo-human form, but a real man who partook in real human pleasures and pains.1

The next thing to note is Mary’s tacit acknowledgment of her son’s authority, when she says, ”They have no wine.”  Notwithstanding the fact that this wedding has probably gone on for a couple of days, as the Jewish custom was to celebrate a week for a wedding, imagine the chagrin the parents would have felt over this.

Imagine giving a lavish party for 400 of your closest friends and running out of food, or refreshments, or beverages. Imagine again that this was your daughter. It would have been completely mortifying.

Thus, Mary, although even she did not completely realize, yet, who her Son was, turned to Him and simply said, “They have no wine.”  The response Jesus gives is both amazing and telling, as He says, "Woman, what have I to do with thee? mine hour is not yet come” (John 2:4).

It is amazing both for its bluntness and for its directness, yet for the poignant quality about it. First, I know that if I ever referred to my own mother (God Bless her soul) as “Woman,” I’d probably be holding my own head a second later!  It just seems so disrespectful to us, doesn’t it?  Yet, commentators have said that it wasn’t necessarily so in those days, being the customary address to a non-virginal female in those days. McGarvey and Pendleton speak about it thus: “Jesus did not call her "mother," but "woman," a term of courteous respect, but indicating no spirit of obedience. Says Augustine, "As much as to say thou art not the mother of that in me which worketh miracles." Mary certainly birthed the human Jesus, but his Divine Nature coming to earth is a complete and wonderful mystery.

Then, the amazing statement: “Mine hour is not yet come.” Turning to McGarvey and Pendleton again:

Our Lord's answer indicates that Mary's request had in it more than a desire for the gift of wine. What she principally wanted was to have Jesus manifest himself as Messiah. Now, Jesus gave many secondary, but only one supreme, manifestation of his glory or Messiahship. His miracles were secondary manifestations, but his Passion was the supreme manifestation [(John 8:28; John 2:18,19 Matthew 12:38-40). Jesus called this supreme sign his "hour" (John 12:23,27; John 17:1; Matthew 26:45; Luke 22:53). See also John 7:30; John 8:20.] His mother sought for a supreme sign, but at that time only a secondary sign could be fittingly given. The triumph at Pentecost was not to be achieved at Cana2

Christ perhaps did not want to reveal Himself at this time, or even to embark upon His ministry in such a way, yet, for some mysterious reason, He did. Very possibly the motive, was, like so many of his earthly miracles, simply that of mercy. As one of my favorite hymns, “Love Divine, all loves excelling” (Hyfrydol)3, says, “Jesus, thou art all compassion, pure, unbounded love thou art…” Several commentators have thought that Christ simply wanted to show mercy on this family, and thus performs the miracle.

The six stone waterpots were set aside  to store and purify potable water. A “firkin” is about eight or nine gallons, so each waterpot held approximately 27-30 gallons of liquid. Mary brushes off any brusqueness that her son may have showed her and simply says to the servants, "Whatsoever he saith unto you, do it” (John 2:5). Once again, Christ’s innate authority is readily apparent, as the servants haste to do His will. At any rate, Christ’s willingness to provide abundance for us is also apparent, as we see His willingness to provide abundance for the marriage. All in all, some 135 gallons, or approximately 600 liters of wine were made.

Now, the glory of the moment breaks forth as Jesus directs the servants to bear a cup to the “governor” of the feast. Dr. Lightfoot tells us that this person acted as a chaplain, blessing the various cups of wine as they were offered and drunk in the assembly. He tastes of the wine and is amazed, saying: “Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now” (John 2:10). From his experience, the ways of the world dictate that one put would forth the best first, perhaps to impress, or to garner approval.

Then, when palates have been dulled, or distinctions made less so by the effects of alcohol, the lesser wine is poured.  Yet, in the glorious majesty of God, Christ gives us the very best.

Dr Gill says it thus: “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 piecemeal, 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.

We may marvel at this simple sign of God’s perfection, but we know that He gives us the very best, most of all Himself, manifested forth in this Epiphany season.

The Evangelist ends this particular episode of Jesus’ earthly life by saying: “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him” (John 2:11). Christ chose this venue to show forth his glory. He chose a wedding, thus sanctifying and glorifying that institution.4 Note also that Christ did not make the “bad” good, but the “good”  “better.”5 Jamieson, Faussett and Brown add this to the discussion: “the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven.”6

So, beloved, what is our “takeaway” from this wonderful story of Scripture? How will you and I benefit this day and for all of our Christian walk with God because of it?

The best and most obvious lesson of this passage is that, when we invite Christ into our lives, the effect is transformational. Our old lives, although they may have been clear, transparent and even pure, (as pure as we wretched sinners can be), when Christ touches our lives, they become something else: rich, flavorful and at times, even intoxicating. Christ has this effect. Just as the waters blushed when they beheld the authority of the Lord, turning into fine wine, so our lives will burst forth with color and life when touched by Christ.

We thus revel in his care for us, his “husbanding” of us until that great and wonderful day when we partake of the greatest marriage of all, the Wedding Feast of the Lamb. That is the fulfillment of our Christian destiny.

This is the promise of Cana, brought forth at a first-century wedding in Palestine.

 “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.” (John 2:11)

1. Jamieson, Faussett, Brown, Commentary on John 2.

2. McGarvey and Pendleton, “Commentary on John 2”

3. Hymn 479, The Hymnal of the Protestant Episcopal Church 1940, The Church Pension Fund, New York.

4.  Jamieson, Faussett, Brown, op.cit.

5. Ibid

6. Jamieson, Faussett, Brown, op.cit.

  

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