Mary and the Wedding Feast at Cana

      The Wedding Feast at Cana is the very start of Jesus’ ministry. It is here that Jesus performs his first public miracle and his disciples begin to believe in him. In this story, John uses some interesting literary expressions that can cause readers to misunderstand the deeper meaning. This dialogue between Jesus and his mother, when translated into modern English, can sound insolent and disrespectful on Jesus’ behalf. Before discussing the conversation between Jesus and his mother, it is important to note the words that John uses as he is describing the scene.

The very first words of this story are, “On the third day.” It can be easy for one to skip over these words without rendering as to why John would use such irrelevant information to start his story. One might even ask the third day of what; the week, the month, or the wedding party? John never specifies, rather he leaves the statement open ended which usually means that there is a deep theological meaning which will fall in line with the rest of the text. As the story proceeds, there are three subtle indications that explain why John starts the story with, “On the third day.”  The first indication is given in the same sentence, “the mother of Jesus was there.” The mother of Jesus is clearly mentioned here in the same way that John is sure to mentioned her at the crucifixion, “standing by the cross of Jesus were his mother, and…” (19:25). The next indication is given in verse four with the dialogue between Jesus and his Mother. Jesus is obviously reluctant to perform a miracle because he knows such an action will put his ministry in affect and lead to his sacrifice on the cross. He says that his “hour has not yet come,” which refers to his hour of passing from this world (13:1) which is ultimately fulfilled during the passion when he says, “It is finished” (19:30). The last indication that John gives for “the third day,” is in verse eleven. Here John says that through this miracle he “manifested his glory.” This is a paradoxical statement because Jesus ultimately “manifests his glory” when he rises from the dead, ironically on “the third day.” Jesus knows that once he reveals himself here, the road to the cross will begin.

Throughout the first chapter, John is also using the days to show that Jesus begins his ministry on the seventh day, Sunday. On the first day, John the Baptist is responding to inquires by the Jews. “The Next day,” (day two) John the Baptist proclaims the Lamb of God. “The Next day,” (day three) Jesus Calls the Apostles Andrew and Peter. “The Next day,” (day four) Jesus calls the Apostles Philip and Nathaniel (also known as Bartholomew). Then John says, “On the third day” which would be day seven, the Sabbath (four days plus three days).

Right from the start, this story is extremely prevalent in the ministry of Jesus which is why it is important to understand Jesus’ mother’s role. It is vital first to note that in the Gospel of John the name of Jesus’ mother is never mentioned. John’s authorship always reads, “the mother of Jesus.” The Church has always taught however, that the mother of Jesus is Mary, just as it is depicted in the synoptic gospels (CCC 963). Mary plays a crucial role in this story as she puts Jesus’ ministry into motion. In a sense, she initiates the first domino of a series of inherent events. Mary’s important role as the mother of Jesus is to intervene for the people. At the wedding, Jesus is not concerned with the fact that they have run out of wine; rather, it is Mary who sees this dilemma as an opportunity for her son to reveal himself. Additionally, Mary sees this as more than just an opportunity for Jesus to work any miracle, but a miracle that will reveal his identity as the final covenant mediator. Just as Moses’ first sign that he was going to set his people free from Egypt was turning water into blood (Ex 7:14-24), Jesus’ first sign was turning water into wine which eventually became his own blood at the last supper. Mary intervenes for the people at the wedding, just as she intervenes for people today in their prayers to Christ.

In verses three through five, Jesus and Mary share in a dialogue that sounds as though there is a tense relation between the two of them. Mary simply observes that there is no more wine and brings this to the attention of her son Jesus. Jesus then replies to Mary in verse four, “O woman, what have you to do with me? My hour has not yet come.” Speaking in terms of twenty-first century English, this response given by Jesus sounds rather rude, as though he is trying to portray Mary to be of little importance. This is however, a type of thought process that would take Jesus’ words out of context and is no doubt a common mistake. Many Christians today interpret this passage in a way that is demeaning to Mary. Some people say that in this passage Jesus is making a point to speak out and show that Mary has no maternal authority over him. Among these scholars are people who believe that Jesus was creating a distance between himself and his mother but, was still inclined to respond to the situation at hand. Without looking deeper into the context, one cannot make such an accusation that by calling Mary “woman” Jesus is degrading his own mother. Surely applying present day practices to the words of Jesus is most defiantly a dangerous practice of interpreting scripture.

The true meaning of this dialogue is quite beautiful and can be understood in the cultural context by which Jesus speaks. Jesus’ meaningful words accomplish two objectives in this dialogue. They emphasizes Mary’s importance and value to Jesus, and also give her biblical significance by relating her to the Old Testament and to what will take place at the crucifixion and Revelation. These beautiful words spoken by Jesus lose most of their meaning when translated into English. In the Greek translation this passage reads “τί ἐμοὶ καὶ σοί” (ti emoi kai soi) which literally translates into English as, “What is this to me and to you.” Considering the tonality that is lost in the English translation, this statement would be the equivalent of saying, “you don’t even have to ask.” Obviously Jesus is reluctant to proceeded, “my hour has not yet come,” because he knows that his sacrifice will ultimately follow. This does not however, deter Mary from continuing. The fact that Mary continues to gesture in an appropriate manor implies that Jesus was not making a rude comment or trying to prove his authority, rather it brings clarity to the situation. Mary is quick to affirm Jesus’ response, “Do whatever he tells you.”

The use of the word “woman” is not only a proper and respectful way to address ones mother, but it is also the motive that Jesus uses to identify Mary as the new eve and the spiritual mother to the world. In Genesis three, God speaks to the serpent and uses the term “woman” with the highest of regards. “I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head while you strike at his heel (Gn 3:15).”  The New Testament reveals that the woman is Mary and her offspring is Jesus. It is no mistake that the term “woman” is used again when Genesis 3:15 is fulfilled at the crucifixion. Jesus is hanging on the cross, defeating Satan, and just before he hands over the spirit he says to Mary, “Woman, behold your son (19:25).  Mary does not become the literal mother of John but the spiritual mother. Again the term “woman” is used in Revelation 12:1, “A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” this woman is no doubt Mary seeing that 12:5 then reads “She gave birth to a son, a male child, destined to rule all the nations with an iron rod.” Between Genesis, the Wedding at Cana, the Crucifixion, and Revelation, God honors Mary with the title of “woman” four times. Twice he speaks directly to Mary and twice he speaks about Mary.

John uses the Wedding at Cana to prevail the initiation of Jesus’ ministry and uses brilliant language in doing so. He provides a foretelling of the road to the cross and illustrates Mary as the intercessory for Jesus. John shows how Mary pulls a certain amount of weight in Jesus’ life which is why we also pray for her to intercede in our own lives. When read in the proper light, the dialogue between Jesus and Mary shows their beautiful relationship and the importance of Mary. 

John 2:1-11

(1)On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; (2) Jesus also was invited to the marriage, with his disciples. (3) When the wine failed, the mother of Jesus said to him, "They have no wine." (4) And Jesus said to her, "O woman, what have you to do with me? My hour has not yet come." (5) His mother said to the servants, "Do whatever he tells you." (6) Now six stone jars were standing there, for the Jewish rites of purification, each holding twenty or thirty gallons. (7) Jesus said to them, "Fill the jars with water." And they filled them up to the brim. (8) He said to them, "Now draw some out, and take it to the steward of the feast." So they took it. (9) When the steward of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward of the feast called the bridegroom (10) and said to him, "Every man serves the good wine first; and when men have drunk freely, then the poor wine; but you have kept the good wine until now." (11) This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him.