Year C Second Sunday After the Epiphany
Lord of the Lake Lutheran Church
Web page http://lordofthelake.org
By The Rev. Jerry Morrissey, Esq., Pastor
E-mail pastor@southshore.com
Text: John 2:1-11
Thank you Heavenly Father for faith in Christ; which takes your “no” and presses on as though it were a “yes,” because in Jesus everything comes up yes in the end. Amen.
Title: “Jesus and Water”
This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him. John 2:11
At a wedding feast in Cana Jesus changes water to wine. The disciples see his glory and believe in him.
January 6 was the pagan feast of Dionysus, the god of wine. During that feast the fountains of the pagan temples on Andros spouted wine instead of water. One of the tactics of the early Church was to “christianize” pagan cults to show how Christ fulfills their hopes in a real way. So, this story, read on the feast, is adapted by John to be an “Epiphany” story, telling of Jesus’ “coming out” as divine savior. All four gospels have their “Epiphany” story: Mark, the Baptism of Jesus; Matthew, the Magi’s Visit; Luke the Shepherd’s Visit; and John, the Cana Miracle.
A wedding feast was a standard symbol for the Messianic banquet at the end of time when God’s enemies will be destroyed. Wine, too, was a symbol of rejoicing and fulfillment. It is a most appropriate setting to tell the story that, although God was always active in creation, something new, good, and superior has arrived in Jesus, a new creation. According to John, it is first revealed to his disciples here at Cana.
In verse one, on the third day: John writes on two levels simultaneously. The first level is the physical, earthly, visible-to-flesh; the second level is the Spiritual, eternal, visible-to-faith dimension. Here “on the third day” has metaphorical meaning beyond its calendar import. The Resurrection, third day, will be the final revelation of Jesus’ glory, as this sign is the first. Reckoning from 1:19, the questioning of the Baptist, this is also the eighth day, the first day of the “new” creation, having treated of the first creation, which took seven “days,” in the prologue. This miracle is the sign of the beginning of a new era, a new creation. In verse three, the wine ran short: On the physical, natural level this would occur if guests failed to bring wine as part of their wedding gift, a custom. Being poor, running short of wine would not be so uncommon, though still embarrassing. On the symbolic and more important level, it represents the failure of the Jewish Law, practices and cult, which, in turn, stands for the inadequacy of all other religions before Christ.
In verse four, “woman,” This was Jesus’ normal way of addressing women as in Matthew12:28; Luke 13:12; John 4:21; 8:10 and 20:13. “Lady” is a good rendering, but it has negative connotations in our language that are not present in Hebrew. “Ma’am” captures the meaning, since it is devoid of rebuke, lack of respect and or affection, or rudeness.
How does your concern affect me?: The phrase is Semitic and has two shades of meaning. One is a hostile question implying annoyance. The other is when someone is asked to get involved in a matter none of his or her business. The latter is the meaning here.
My hour: Jesus’ “hour” refers to his glorification, God’s hidden presence becomes quite evident, at the crucifixion, and the “Sign” par excellence. The time for that “sign” is not yet here. However, from this point on Jesus will begin to show “signs” of it. Unlike the Synoptics who tell of many miracles, John would call them “signs,” John picks only seven to make his point. The miracle at Cana is the first one. Though similar in some ways to the Multiplication of the Loaves, it is really unique among the miracles of Jesus. The other six are similar to those recorded in the Synoptics; three of which refer to the same Synoptic story.
In verse five, “Do whatever he tells you.”: Despite Jesus making clear that he will do things his way and within his time frame, Mary has no doubt that Jesus will do something. She knows not what or how. She models Christian teaching on prayer here. She is persistent without being insistent, confident but not controlling.
In verse six, six stone water jars: On the physical level these were present to perform the required cleansing rituals of the Law. Symbolically, they represent the inadequacy of the old Law and religion to get the job done. Stone jars or bowls were used for cleansing vessels and hands because stone did not, according to the Law, contract uncleanness. Pottery could and so it had to be smashed when it became unclean.
Twenty to thirty gallons: Each jar holds two or three measures. A measure is about eight or nine gallons. The enormous quantity of water, and so ultimately wine, on the symbolic level, represents an inexhaustible supply of grace which Jesus brings.
In verse nine, the water that had become wine: The miracle is described only allusively. No one saw it. The headwaiter had no idea that Jesus had done anything. The casual mention of this fact is because the miracle is not the main point of the story. That comes in the next verse.
In verse ten, you have kept the good wine until now: On the level of fact and history, this wine is superior by far then that first served. The waiter feels the custom of serving the best first has been violated. People, once drunk, do not know what they are drinking. However, on the symbolic level, he states the point of the story. The Prologue has already told us that God has been active throughout creation and history through his Word. Now a new element, a new vintage has been added to the story of God’s loving care, the Word has become flesh, even though at such a “late” date. God has saved the best for last, indeed for now! Granted he did not meet human expectations or follow human customs or traditions. Granted he did it his way. But he did it! Now! This “new wine” is superior to the old water or anything else. Jesus is superior to the Law, like wine over water and great wine at that!
In verse eleven, the beginning of his signs: We would expect the Greek word for “first”-proton-here. Instead John reaches back to the opening of his Prologue 1: 1-18 and uses the word for “beginning” Greek –arche- to allude to a new creation beginning with the Incarnation and being revealed now in this first of signs. “Sign” Greek –semeion-, from which we get “Semantics,” a word which means “meaning,” denotes a significant fact that means something more than what meets the physical eye. It is frequently miraculous, but need not be so. However, when a miracle is involved, it is roughly equivalent to what the Synoptics call “mighty deeds.” John is interested in the meaning of the event, rather than the fact of it. Hence, little emphasis is put on the miraculous. It is not so much Jesus’ power to change water into wine that is significant; rather it is his unique position in the history of salvation.
Revealed his glory: The story tells us that only Mary, the waiter and the disciples knew of the event. Apparently, the waiter did not know there had been a miracle. So, he does not “see and believe,” only Mary and the disciples do. What they saw, through the sign, was the invisible presence of God made manifest in Jesus. The miracle did not do that. It was the occasion, not the cause, for it. The rest of the gospel will tell us that the cause is faith. On the earthly level, Jesus has power to perform miracles. On the symbolic level, he has power to disclose God, to make him felt by others in an unprecedented way. Thus, he can illumine the minds of humans and produce faith. He brings the new vision. He causes the new vision. He is the new vision.
On one level, this is a story about the kindness of Jesus, saving a young couple from embarrassment. On another, it tells how the old, symbolized as both water for purification and wine for joyful life, is inadequate, in both supply and flavor, to deliver on its promise. Christ is not just more and better wine; he is new wine. God has introduced something new into his creation, so new it can be called a new creation. His Word, always present, active, but hidden in creation is now manifest in the flesh, in Jesus. But, Jesus is not simply the end result of an evolutionary process, the logical next step in God’s revelation. He brings humanity to a new level, a new dimension of living. Humans do not have to wait until they die to enjoy life on this plane. It is open to us here and now through belief and Baptism. We can see the hidden presence of God as “glory,” as revealed. We can live in this “added” dimension and thus become empowered to be and behave as God’s children. Living so, it is like being at a party, a wedding, a celebration of life, as good and as a gift. We do not experience a different world, but the same world as others, yet differently. Water now tastes like wine, good wine. The ordinary, everyday experiences of life have enrichment, an added quality to them. There is more to them than what meets the eye. Everything is sacramental. Everything is a revelation or manifestation, if you will of the hidden presence of the divine, the eternal within the human and temporal. The Eucharist, the ordinary elements of creation bread and wine, divinely given, yet made by humans, into extraordinary realities through faith, in-vision, becomes the paradigm for all living as we learn to see the same sort of event taking place in everything that is God-touched.
Like in the story of the multiplication of the loaves, Jesus uses the natural and or human-made elements to transform them into new realities. He does not create them from nothing. The “new creation,” for all its newness and higher level, is still based on the first one. We, too, have the same mission, to transform “redeem” the world that has fallen into “nothingness,” under the spell of idol worship, into something worthwhile, valuable, good, true and beautiful. We do so, first, by recognizing what still remains of the divine presence and by bringing that to the surface. Recognizing the divine in any and all things is itself its “redemption.” It is “seeing the glory.” It is seeing the indwelling “Christ” in all people; we come in contact with throughout the day. How can we treat them as “ordinary” or “profane” ever again? We have seen them in his glory.
This “seeing his glory” is not a mystical vision as such. It is really in-vision, insight. However, it does work something like mystical vision, for it empowers us to see what others cannot, will not, or do not see. We see all things and people as they look in and under the mystical, magical, mysterious light of eternity, the unique kind of light that can only be found in the eternal atmosphere. When we see all things and all people in, under and by that light we see them as they really are in eternity and as they also might be or become in time. In other words, in the time-bound dimension we see their possibility or possibilities. Jesus saw water under the light of eternity and saw its possibility to become wine. On the earthly plane that is not as far-fetched as it seems at first. Indeed, what is wine made of, if not water? That act, an act of faith for the rest of us, a miracle for Jesus, that “seeing into” is the great gift and power Jesus passed on to us. It is our pass or password into his new creation. The old rules do not apply. Water is water and then some. Wine is more than wine. Love is inexhaustible and joy is abundant. That vision, that level of reality is ours here and now, while still on this level of reality, on earth, if we but believe in him. We will never look at anything or anyone the same again. We will always look for that “more,” that “and then some,” that “extra,” that “plus.”
No longer need we depend on human definitions of reality or human resources for celebration. No longer need we live the watery and watered-down existence of the one-dimensional people. We now can savor life like rare and exquisite wine, wine that never runs dry, goes sour or disappoints. Earthly life will try to intervene and dilute this wine, pollute its taste with its nasty ingredients, and even deny its essence. Yet, the very awareness of the presence of the Lord and trust in his word will bring us back to his reality, his vision and version of what really is. As we drink in the new wine of salvation we experience life as a feast, a wedding feast, even amidst the joyless drudgery of daily responsibilities.
Only Jesus can provide the resources we need to really enjoy life. Only trust in Jesus connects us with his power. When we have a problem in life we give the problem to Jesus and leave the solution up to him. Until we see the possibilities in a situation, be it a disaster or a mere embarrassment, we will not be able to obtain the best outcome. Jesus’ new creation functions by his rules, not ours.
Prayer in the New Creation: Mary knew her son well enough to know that he would do something. She, herself, was powerless. She told the servants to “Do whatever he tells you,” not knowing what that would be. This is not a case of Mary changing Jesus’ mind and or Jesus not refusing his mother. Such sentimental silliness makes light of both Mary and Jesus, feeding as it does on an unhealthy attachment to Mama, an attachment Jesus did not have. Jesus let Mary know, politely, that there is a time for everything and everything is not our business. For now, she was to have no part in his ministry. That was his Father’s business. Later, at the cross, he will address her as “Woman” again. There she represents the Church as the beloved disciple represents all faithful Christians. There, in a highly symbolic scene, Jesus will turn over his earthly ministry to the Church. Though persecuted, like him, she is to protect her offspring, not letting the serpent of Genius 3:8 or the dragon of Revelation 12 or the roaring lion of 1 Peter 5:8 devour them and be victorious over them. Mary’s persistence here is no different from that recommended by the Synoptic stories of the persistent widow or friend at midnight. Persistence, yes. Insistence, no. Mary says always, “Thy will be done,” not “Thy will be changed.” Here, she says, “Do whatever he tells you.” She does not know what that will be. To extend Mary’s role in this story beyond that is to engage in reading into the Word of God what we would like it to say, rather than exegesis, reading out of it what it does say. Much of what passes for honoring Mary by sentimentalists actually makes her seem more like a controlling Mama than the mother of Jesus. Mary recognized that she was powerless to do anything to solve the young couple’s problem. Only Jesus could. It is so ironic that the very model for Christian prayer, prayer in the new creation has become for many the model for trying to change God’s will. God’s will was not changed in this scene. What was changed was water into wine. No one saw it happen. No one could explain how it happened. No one, in the know, could deny that it happened. Life in the new creation, in the future of eternity and in the present of the eternal vision provided by faith in Jesus, is not something to figure out, to resolve, to explain, but to enjoy, experience and absorb. When we drink water we do so to solve the “problem” of thirst. When we drink wine we do so to celebrate life, love, friends, family, marriage, birth, the list is endless. Prayer, then, is our connection, our line of communication, with the endless resource of power to enjoy to the fullest the abundance of life that is always available in the new creation. With this outlook we can now see what Mary was really doing. She was showing us how to pray, not by giving the Lord our solution, but our problem. And we look for, expect, hope for, and trust in, his solution, not our own. That is a complete reversal of what the old creation erroneously thought prayer to be. For that creation and the creatures in it prayer is merely a last ditch effort, after using up one’s own resources, to control the circumstances of life by invoking divine power and putting that power at one’s own service. “Thy will be changed” is no prayer at all. It is a petition to God to let the petitioner call the shots.
In closing, it should also be noted, that partying has a bad name among religious people because it connotes an abandon to pleasure at any price. Yet, Jesus attended and, we presume, participated in many parties, the wedding feast of Cana being but one of them. He has several parables and illustrations that use the party as an image of the Kingdom of God. It is okay to celebrate life, even with wine. Jesus did. Jesus set the example that we too should enjoy life. Amen.
