John 2:1 - Meaning and Application

Here we have the story of Christ's miraculous turning of water into wine at a wedding in Cana of Galilee. Some people were ready enough to believe in Christ and follow him even before he worked any miracle. But few would be moved until he gave an answer to the question, “What sign do you show us?” He could have worked miracles earlier, and even made them part of his daily life and friendships. Yet miracles were meant to be sacred signs that confirmed his teaching, so he did not begin working them until he began preaching.

Now notice the setting of this miracle. Maimonides says it was a credit to Moses that every sign he did in the wilderness came from real need, and the same is true of Christ. If Israel needed food, Moses gave manna, and Christ did the same. This miracle happened on the third day after Jesus came into Galilee. The Gospel writer keeps careful track of events, because no day passed without something important being said or done. Our Master used his time far better than his servants do, and he never went to bed, like the Roman emperor, saying he had wasted a day.

The place was Cana in Galilee, in the tribe of Asher (Joshua 19:28), the place once spoken of as one that “yields royal delicacies” (Genesis 49:20). Christ began his miracles in an out-of-the-way place, far from Jerusalem, which was the public center of action. This showed that he was not seeking honor from people (John 5:41), but was willing to honor the humble. His teaching and miracles would face less opposition from the plain and honest Galileans than from the proud and biased rabbis, politicians, and leaders in Jerusalem.

The occasion was a wedding, and likely one or both of the married couple were relatives of our Lord Jesus. His mother was there, and she is mentioned as being there at home, while Jesus and his disciples were said to have been invited. That suggests she was already in the house or family circle. Christ honored marriage by attending the celebration, and by making this his first miracle there. He did this because marriage was first set up and blessed in innocence, because through it he still seeks a godly offspring, because it pictures the spiritual union between Christ and his church, and because he foresaw how the papal system would wrongly honor marriage as a sacrament while at the same time wrongly degrading the married life as unfit for holy work.

It was a wedding feast, since marriages were usually celebrated with feasting (Genesis 29:22; Judges 14:10), as a sign of joy, friendly respect, and a stronger bond of love. Christ, his mother, and his disciples were the main guests. His mother, Mary, is called by that most honorable title. Since Joseph is not mentioned, it is reasonable to think he had died before this time. Jesus accepted the invitation and joined their feast. In this he teaches us to be respectful and friendly with our relatives, even if they are poor or ordinary. Christ was to come in a different way from John the Baptist, who came neither eating nor drinking (Matthew 11:18-19). Wisdom shows itself in learning how to use good company well, not in avoiding it.

When there is a marriage, it is very desirable to have Jesus Christ present, with his gracious spiritual presence, and with his blessing on the union. Then the marriage is truly honored. Those who marry in the Lord (1 Corinthians 7:39) do not marry without him. If we want Christ to be with us at our marriage, we must invite him by prayer. That is the message that must be sent to heaven for him, and he will come. He will answer the call, and he will turn water into wine.

The disciples were invited too, the five whom he had already called (chapter 1), since he had no more at that point. They were his household, and they came with him. They had given themselves to his care, and soon they learned that though he had no wealth, he had good friends. Those who follow Christ will feast with him. They will share his condition, as he has promised them, “Where I am, there will my servant be also” (John 12:26). Love for Christ also shows itself in love for those who belong to him, for our goodness cannot reach Christ directly, but it does reach his people. Calvin notes how generous the host was, though he seems to have had little means, to invite four or five more strangers than he planned, simply because they followed Christ. This shows, Calvin says, that there is often more freedom, kindness, and true friendship among humble people than among many of high rank.

Now for the miracle itself. They ran out of wine (John 2:3). There was lack even at a feast, though much had been provided, because it had all been used up. In this world, we sometimes find ourselves in trouble even when we think we have enough for ourselves. If we keep spending, everything may be gone before we know it. There was also lack at a wedding feast. Those who marry and take on the cares of this world must expect trouble in the flesh, and they must not be surprised by disappointment. It seems likely that Christ and his disciples helped cause the shortage, because more people came than had been expected when the food and drink were prepared. Yet those who make room for Christ will not lose by doing so.

Mary, the mother of Jesus, asked him to help her friends in this need. We are told what passed between Christ and his mother in John 2:3-5. She told him plainly what the problem was: “They have no wine” (John 2:3). Some think she did not expect a miracle, since he had not yet done one publicly. They think she wanted him to make a polite excuse to the guests, soften the embarrassment, and protect the bridegroom’s honor. Calvin suggests that she may have wanted him to make up for the missing wine with some holy and useful teaching. But most likely, she was looking for a miracle. She knew that he was appearing now as the great prophet like Moses, who often supplied Israel’s needs at the right time. And though this was his first public miracle, he may have already helped her and Joseph in their low condition before this.

The bridegroom could have sent out to buy more wine, but she went to the source himself. We should care about the needs and troubles of our friends, not just our own. In our own troubles, and in our friends’ troubles, it is wise and right to go to Christ in prayer. When we come to him, we must not tell him what to do. We should humbly lay the matter before him, and then leave it to him to act as he sees fit.

He answered her with a rebuke, because he saw something wrong in her approach that we may not notice. If he had not seen more in it than we do, he would not have spoken to her that way. Here is,

Jesus’ rebuke was real: “Woman, what have I to do with you?” Those whom Christ loves, he also corrects and disciplines. He calls her “woman,” not “mother,” and that reminds us to stay humble. When we start acting important, we need to remember what we are, weak and sinful people.

The phrase can be read as, “What is that to me and you?” But the point is still a rebuke. It does not mean Jesus failed to honor his mother, for he always obeyed the fifth commandment and remained subject to her as his human mother (Luke 2:51). Rather, it had three purposes. First, it checked Mary for stepping into a matter that belonged to his divine power, which did not depend on her.

Though, as a man, Jesus was David’s Son and Mary’s Son, as God he was David’s Lord and Mary’s Lord. He wanted her to know that. Great privileges should never make us forget our place, and close access to Christ should never lead to disrespect or presumption. Second, this also taught the people around him, many of whom were relatives, that he would not work miracles to please family ties. In God’s work, we must not show favoritism.

Third, it stands as a warning against the idolatry that later grew around Mary. The Roman Catholics, as the source puts it, wrongly give her honors that belong only to Christ, calling her queen of heaven, savior of the world, and mediator. A mediator is one who stands between two parties to help them reach agreement, but Scripture gives that role to Christ, not Mary. The Son of God is our advocate with the Father, but Mary was never meant to be an advocate with the Son.

Jesus then gave the reason: “My hour has not yet come.” Christ had an appointed time for everything he did, and even for what was done to him. His “hour” could mean the proper time for his miracles, or the time for making them public, or the time when he would act openly as a prophet. In this case, he did the miracle before that hour, because he saw it would strengthen the faith of his first disciples (John 2:11).

It may also mean that the wine had not yet fully run out. Mary asked for help when the wine was beginning to fail, but Jesus waited until it was completely gone. That kept anyone from thinking the servants had mixed leftover wine with water. It also teaches us that human extremity is often God’s opportunity. When we are brought to the end of our resources, then his help appears most clearly.

Mary did not take the rebuke badly. She did not answer back, which is the best course when Christ corrects us. If we have not deserved rebuke, that is best of all, but if we have, then it is good to receive it quietly and count it kindness (Psalm 141:5). She still trusted his mercy and expected him to help her friends in their need.

When we come to God in Christ for mercy, two things often discourage us. First, we feel our own weakness and foolishness, and think our prayers are too imperfect to be heard. Second, we sense the Lord’s displeasure, because trouble continues and answers seem delayed. Mary was in that place here, yet she still hoped that Jesus would answer in peace. This teaches us to keep wrestling in prayer, even when God’s providence seems against us. We must believe in hope against hope (Romans 4:18).

Mary also turned the servants away from herself and toward Jesus. She gave up any claim to special influence with him, and told them to wait only on him (Psalm 62:5). She had already learned, by her own correction, not to put herself in the middle. So she told them to obey him completely, without arguing or asking questions. “Whatever he tells you, do it.” If he told them to pour out water when the guests wanted wine, they were to do it.

Those who expect Christ’s favor must obey his commands with trust. The path of duty is the path to mercy, and Christ’s way must not be questioned. In the end, he supplied them, and he is often better than his word, never worse.

The miracle was this, he turned water into wine. The water kept its substance, but it received the form, taste, and qualities of wine. That is a true miracle. The Roman Catholic teaching of transubstantiation, which says the substance changes while the outward qualities stay the same, is a different matter entirely. By this sign Christ showed himself to be the Lord of nature, the one who makes the earth yield wine (Psalm 104:14, 15). Each year, the earth’s hidden power brings forth wine from the moisture in the soil, and that is a great work too, though it happens in the ordinary course of nature.

Moses’ first miracle was turning water into blood (Exodus 4:9; Exodus 7:20). Christ’s first miracle was turning water into wine. That difference points to the difference between the law of Moses and the gospel of Christ.

The law’s curse turns water into blood. It turns ordinary comforts into bitterness and fear. But the blessing of the gospel turns water into wine. In this sign, Christ showed that he came into the world to lift up and improve the good things of life for all believers, and make them true comforts.

Shiloh, the promised ruler from Jacob’s blessing, is said to wash his garments in wine (Genesis 49:11). Even the water used for washing is turned into wine. The gospel invitation also says, “Come to the waters, and buy wine” (Isaiah 55:1). Christ’s grace brings joy where the law brought only burden.

The setting of the miracle also made it even more striking and left no room for suspicion. First, it was done with the water jars themselves, the stone jars standing there (John 2:6). These jars were meant for the Jewish washings required by God’s law, and for many more washings added by the traditions of the elders. The Jews “wash often” before eating (Mark 7:3), and they needed a lot of water for that. These were large jars provided for that purpose.

Christ used them for something entirely different. He made them hold the miraculous wine. In this way, he showed that he had come to bring in the grace of the gospel, which is like wine that gives joy (Judges 9:13), instead of the law’s shadows, which were like water, weak and limited. These jars had never held wine before. They were made of stone, so they would not keep the smell of any old liquid. Each jar held two or three measures, a very large amount.

We can be sure the wine was not meant to be drunk all at once at the feast. It was also a gift to the newly married couple, like the multiplied oil given to the poor widow, so she could pay her debt and live on the rest (2 Kings 4:7). Christ gives like himself, with abundance, according to his riches in glory. The writer says “two or three measures,” because the Holy Spirit could have given the exact amount, but did not. That teaches us to speak carefully, and not too confidently, about things we do not know for sure (John 6:19).

Second, the servants filled the jars to the brim at Christ’s command (John 2:7). As Moses, the servant of the Lord, went to the rock when God told him to, so these servants went to the water when Christ told them to. Since nothing is too hard for God’s power, we should not object to his word because something seems unlikely.

Third, the miracle happened at once, in a way that made it all the more clear. As soon as the jars were filled, Jesus said, “Now draw some out” (John 2:8), and it was done. He did it without any public display, right there before the people. You might have expected him to come forward and call on God with a loud sign, like Elisha did for Naaman (2 Kings 5:11). Instead, he sat quietly, said nothing, and simply willed it. Christ does great and marvelous things without noise, and he works clear changes in hidden ways. At times he used words and signs in miracles, but that was for the sake of those watching (John 11:42).

He also worked without any hesitation in his own mind. He did not say, “Draw some out, and let me taste it first,” as if he needed proof that it had worked. Even though this was his first miracle, he sent it straight to the master of the feast. He knew both what he would do and what he could do. He made no trial run. Everything was good, very good, from the beginning.

Our Lord Jesus told the servants, first, to draw it out, not leave it sitting in the jars to be admired. It was meant to be used. Christ’s works are all for use. He does not give anyone a gift to bury, but to put to work. Has he turned your water into wine, given you knowledge and grace? Then use it for good. He also told them to draw it out now, because those who want to know Christ must test him by walking in the ordinary means he has given, and then they may expect his special help. What God has stored up for those who fear him is worked out for those who trust him (Psalm 31:19).

He also told them to bring it to the master of the feast. Some think this person was simply the chief guest, sitting at the head of the table. If so, Christ should have had that place, since he was the most important guest in every way. But it seems someone else took the best seat, probably one who loved that honor (Matthew 23:6; Luke 14:7). Christ, following his own teaching, took the lowest place. Yet, though he was not treated as the master of the feast, he still acted like a true friend to the feast, and if he was not its host, he was certainly its best benefactor.

Others think this man was the one who supervised the feast, like the Greek custom of a banquet manager. His task was to see that everyone had enough, no one went too far, and no disorder broke out. Feasts need such oversight, because many people do not govern themselves well when they sit down to eat and drink. Some think he was a chaplain, a priest or Levite who asked God’s blessing and gave thanks. If so, Christ would have the cup brought to him so he might bless it and bless God for it. Even the special signs of Christ’s presence and power were never meant to replace the ordinary duties of worship and devotion.

The wine that Christ supplied was the best and richest kind, and the master of the feast admitted it. And since he did not know where it came from (John 2:9, 10), we know he was not merely imagining it. It was certain that this was wine. The master knew that when he tasted it, though he did not know its source. The servants knew its source, though they had not tasted it yet. If the one who tasted it had seen it being drawn, or if the servants had also tasted it, someone might have blamed the result on guesswork or fancy. But now there is no room for suspicion.

It was also the best wine. Christ’s works commend themselves, even to people who do not know who made them. What comes from a miracle is always the best of its kind. This wine had fuller strength and better flavor than ordinary wine. The master of the feast mentioned this to the bridegroom with a light, almost playful tone, as something unusual. The usual custom was different. Good wine was served first, when the guests were fresh, clear-headed, and able to enjoy and praise it. After people had drunk enough, their senses were dulled and their appetite was gone, so poorer wine would do.

See the emptiness of all bodily pleasures. They quickly become too much, but they never truly satisfy. The longer people enjoy them, the less pleasant they become.

This bridegroom, by having a reserve of the best wine for the final cup, showed great generosity to his friends. The guests said, “You have kept the good wine until now,” and, not knowing who had supplied it, they thanked the bridegroom for it. So too, God said of Israel, “She did not know that I gave her grain and wine” (Hosea 2:8).

Christ, by providing so much wine for the guests, allowed a sober and cheerful use of wine, especially at a time of joy (Nehemiah 8:10). Yet he did not weaken his own warning in the least, that our hearts must never be weighed down with too much eating and drinking, even at a wedding feast (Luke 21:34). When Christ provided so much good wine for those who had already drunk well, he was testing their self-control and teaching them how to handle both abundance and lack.

Forced temperance is no virtue people thank you for. But if God’s providence gives us many good things to enjoy, and God’s grace helps us use them wisely, that kind of self-denial is worthy of praise. Christ also wanted some wine left over, so there would be proof of the miracle for the faith of others. And we have good reason to think the guests were either well taught or so impressed by Christ’s presence that none of them abused the wine.

These two lessons from the story should strengthen us against giving in to excess. First, our food and drink are gifts of God’s goodness, and our freedom to enjoy them, and the comfort we find in them, come through Christ’s mediation, that is, his work of bringing us to God. So it is both ungrateful and sinful to misuse them. Second, wherever we are, Christ sees us. We should “eat bread before God” (Exodus 18:12), and then we will not eat carelessly and without reverence.

This miracle also gives us a picture of how Christ deals with those who serve him. He reserves the best for the end, so his people must trust him ahead of time. The reward for their service and suffering is kept for the next world, where it will be glory to come. The pleasures of sin may look bright at first, but they end in pain. The pleasures of true religion will last forever.

In the closing words of this story (John 2:11), we are told, first, that this was the beginning of the miracles Jesus did. Many miracles had already been done concerning him at his birth and baptism, and he himself was the greatest miracle of all. But this was the first miracle he performed himself. He could have worked miracles when he spoke with the teachers in the temple, but his time had not yet come. He had power, but there was a time when that power was hidden.

Second, in this miracle he showed his glory. He proved himself to be the Son of God, and his glory was that of the only Son from the Father. He also showed the nature and purpose of his office. In all his miracles, and especially in this one, the power of God and the grace of a Savior were both seen, and the long-awaited Messiah was revealed in glory.

Third, his disciples believed in him. Those whom he had called earlier (chapter 1), who had seen no miracle and still followed him, now saw this one, shared in it, and had their faith strengthened by it. Even true faith starts out weak. The strongest men were once infants, and the strongest Christians were once new believers. And when Christ’s glory is made known, it gives strong support to the faith of Christians.