Water Into Wine – Part 1

There Are A Number Of Features of the gospel of John that make it distinct from the other three gospels, which are known collectively as the synoptic gospels. These unique features of John’s narrative highlight the focus of the book, which is Jesus’ role as the Son of God. They also contribute to the purpose of the book, which is strengthening the belief of Gentile followers of Christ (John 20:31).

There are only eight miracles recorded in John’s gospel and six of those miracles are unique to the book. Yet those miracles are a major focus of John’s record because they contribute so much to the purpose of the book. (Indeed, the words “miracle” and “miracles” appear much more frequently in John’s gospel than in the synoptic gospels.)

The Greek word used to refer to the miracles in John’s gospel is frequently translated “sign;” therefore, the eight miracles recorded in the book are often called the “eight signs of John.” This label is fitting since it is suggestive of the tremendous lessons contained in the records of the miracles, lessons that can be gleaned from a consideration of both the actual narrative of the accounts as well as the symbols contained within them.

The first sign

Jesus turning water into wine is the first of the eight signs of John. It is recorded in John 2:1–11. Verse 1 says that it took place at a marriage feast in Cana of Galilee. Cana was a Galilean village in the valley of Esdraelon located a few miles north of Nazareth. “Cana” means “zealous,” and it was the home of the disciple Nathaniel, a zealous man called “an Israelite indeed, in whom there is no guile” in the discourse that he had with Jesus at the end of John 1. (This structure, where a miracle is linked to a discourse of Jesus, is common in John’s narrative. Indeed, the miracle often provides an extension of the teaching contained in the discourse.)

Since Cana and Nazareth were in close proximity, it makes sense that Jesus and his family would be invited to the wedding feast. It is likely that the family of Jesus were friends or relatives of the people being married. Most commentators believe that Joseph’s absence from the account suggests that he had died. The fact that Mary came to Jesus for help in this account suggests that he had assumed the role of head of the household.

In verse 2, Jesus’ followers are referred to as “disciples.” The Greek word is mathetes, which means “a learner.” This is in contrast to the Greek word apostolos, which means “messenger” or “one sent.” The choice of words here emphasizes that the men who would one day be apostles were young spiritually at this point and were in an early stage of development.

(It is interesting to think about whether Jesus’ disciples would have regarded themselves as spiritually young at this time. The men Jesus had selected thus far all took spiritual matters seriously, and some of them had been disciples of John. Yet it is not how we regard ourselves but how God regards us in these matters that is important.)

Verse 3 states that the wine at the feast ran out. This shortage of wine was probably due to the poverty of those giving the feast. Running out of wine would have been a humiliating experience for the bridegroom. Therefore, when Mary learned of the situation, she realized the embarrassment it would bring upon the hosts, and she appealed to Jesus, informing him, “They have no wine.” (It is interesting to ponder how was it that Mary knew of the situation. Was it because she was a close friend or relative? Perhaps she was told because she had a reputation for being a kind and compassionate person who knew how to solve problems.)

Jesus and his mother

Jesus responded to his mother with the words, “Woman, what have I to do with thee? mine hour is not yet come.” Although Jesus’ response may seem a bit harsh at first glance, a closer examination reveals that he was being caring, as always, while teaching an important lesson.

This was not the only time that Jesus called his mother “woman.” He also called Mary “woman” when he was dying on the cross (John 19:26). He called Mary Magdalene “woman” when he appeared to her after his resurrection (John 20:15). Thus, although there was not unkindness in Jesus’ use of the term, there was formality. Jesus chose to be formal with his mother on this occasion because she, like everyone else around him, needed to learn from him. One of the lessons she needed to learn was that it was his Father, and not her, who was going to guide and influence him. This was a lesson that he had been trying to convey to her for some time and was now teaching again. (See Luke 2:48–49 and note that the question came from his mother, and he told her that he was about his Father’s business.)

What did Jesus mean by the phrase, “what have I to do with thee?” It’s a Hebrewism that appears several times in the Old Testament and means “your concern is not mine.” (See II Samuel 16:7-12; II Kings 3:13). Indeed, the New English Bible translates Jesus’ statement as “your concern is not mine.”

With this in mind, how is Jesus’ statement, “mine hour is not yet come” to be understood? It is possible that it is a reference to Psalm 102:13: “Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.” Perhaps Mary was hoping that Jesus would use the occasion to reveal himself to Israel and establish the Kingdom.

Jesus’ words were a mild rebuke to his mother, yet Mary also understood from them that Jesus intended to do something about the situation for she told the servants, “whatsoever he saith unto you, do it.” Thus, even in teaching her a difficult lesson, Jesus showed kindness and consideration to Mary.

Water into wine

Verse 6 mentions six water pots of stone. These water pots were used for the ceremonial cleansings of the Jews (Mark 7:1-4).

Jesus instructed the servants to fill the pots with water, draw from them, and bear it to the governor of the feast. There were six pots, and depending on how John 1 is read, there were six disciples of Jesus at this time. It is possible that the disciples were those who filled the pots with water. The fact that John 2:11 says that the disciples witnessed the miracle (and believed on Jesus as a result of it) supports this view.

The governor of the feast was responsible for preparing the feast, offering prayers, extending words of blessing to the newly married couple, and tasting the food before it was to be brought before the guests. At Jesus’ command, the servants brought the fluid from the pots to him. Jesus had performed a miracle, and when the governor tasted the liquid, it had been made wine. Not only that, but it was superior wine, so that the governor gave a mild rebuke to the bridegroom for having kept the best wine until last.

Significance of the miracle

The miraculous, God-given power of Jesus was displayed in this miracle. Jesus was able to change water into superior wine. More importantly, he was able to transform his disciples’ attitude.

Whether or not the disciples carried the six waterpots, they are represented by them. Six is the number of flesh (e.g. man was created on the sixth day), and the Bible often uses a pot (albeit a clay pot) to represent people (e.g. Romans 9:20-23), making the pots a fitting symbol for the disciples. In the work that Christ did with his disciples, he did not change their outward appearance. Instead he changed what was in them from something common and ordinary (like water) to something of supreme value.

Those giving the feast represent natural Israel. There was spiritual poverty in Israel at the time of Christ’s appearance. The house of Israel had, as it were, nothing in it but empty pots, a symbol of the empty legalism that many of the people were pursuing. There was no wine in the house of Israel.

Wine can represent many things in the Bible, including doctrine (e.g. Rev. 17:2) and the Abrahamic promises (Gen. 27: 37). Christ is teaching here that the “wine” he would provide could save the house of Israel.

The governor of the feast represents the elders of the Jews. He did not know from whence the wine was, yet he acknowledged that it was better than the old. Likewise, the religious rulers of the people did not know from whence Christ was (John 9:29). However, they unknowingly acknowledged him as the means by which man would attain unto eternal life (John 11:49-51). And one of their number would one day acknowledge that “the good wine” had been kept until last (Hebrews 1:1-2).

The account ends with the words, “This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory; and his disciples believed on him” (John 2: 11). And since where Christ sows, he expects to reap, the second sign of John also took place in Cana, a fact brought out by the text that introduces it, “So Jesus came again into Cana of Galilee, where he made the water wine” (John 4: 46). God willing, we will consider the second sign next month.