'On the third day' undoubtedly refers to the third day of Jesus' stay in Galilee. In [John 1:43], Jesus went into this region. We do not know exactly where Cana was located, but from [Verse 12] of this chapter, we can infer that it was near Capernaum and situated higher than this place.
There 'was a wedding in Cana of Galilee' on that day, 'and the mother of Jesus was there.' It is interesting that here Mary is referred to as 'the mother of Jesus.' Jesus was not famous for being the son of the Virgin Mary, but she was known because she was the mother of our Lord. The Scripture always gives Jesus the foremost place, not Mary.
There 'was a wedding in Cana of Galilee' on that day, 'and the mother of Jesus was there.' It is interesting that here Mary is referred to as 'the mother of Jesus.' Jesus was not famous for being the son of the Virgin Mary, but she was known because she was the mother of our Lord. The Scripture always gives Jesus the foremost place, not Mary.
 | Author: William MacDonald Rank: Author Posted on: 2024-01-19 Source: Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck |
A Wedding on the Third Day
John, the author of this Gospel, here speaks of “the third day”. By this he can mean the third day after the Lord’s coming to Galilee or also the third day after the Lord’s conversation with Nathanael at the end of the previous chapter. Earlier he spoke several times about “the next day” [John 1:29], [John 1:35], [John 1:43]. The fact that John speaks about this each time not only has a historical meaning, but above all a prophetic meaning. In these days that follow one another, we can see an order of successive periods, each with a special characteristic. In each of these periods the Lord Jesus is central, but each time He is seen in a different relationship and glory.
The first time there is talk of “the next day” [John 1:29] this day is preceded by a day That day can be called the first day, a day that is dominated by the preaching of John [John 1:19-28]. Also, something precedes that first day and that is what is written in the first part of John 1 [John 1:1-18]. That part is a general introduction to the whole Gospel. It is about the Word that is eternal and has become flesh and thus entered the world, connecting eternity with time and life on earth. As soon as that is the case, the testimony of John the baptist sounds. John the baptist is bound to the Old Testament, but his coming closes that period [Matt 11:13]. It is about Him Who comes after him.
He points to Him “the next day” [John 1:29] as the Lamb of God Who takes away the sin of the world and testifies of Him that He is the Son of God [John 1:29-34]. That is a stand-alone testimony about the Person and work of Christ, the results of which extend to all eternity.
The subsequent “next day” [John 1:35] Christ becomes the point of attraction for believers [John 1:35-42]. We can relate this to the time in which we live and in which the Lord Jesus, through the Holy Spirit, forms the church and connects her to Himself. This may be experienced when believers gather around Him [Matt 18:20].
On yet another ”next day” [John 1:43] we hear the testimony of Nathanael. In this testimony, Nathanael confesses that the Lord Jesus is the Son of God and the King of Israel. Thus Nathanael, as a God-fearing Israelite, got to know Him from Psalm 2 [Ps 2:6-7]. Nathanael is a picture of the believing remnant of Israel that will acknowledge Him as Son of God and King of Israel. This will happen when He returns to His people Israel after the period of the church to fulfill the long-promised blessing for that people.
Then and finally, John 2 speaks of “the third day” [John 2:1]. The third day in scripture often speaks of the resurrection of the Lord Jesus and thus the introduction of a new order of affairs. Here we see Christ in the realm of peace, where He brings blessing and joy to His people and through them to the whole earth. That is why John, in connection with the “third day”, speaks of a wedding. It is an illustration of the ”greater things” which the Lord has spoken of in the last verse of the previous chapter [John 1:50-51].
The fact that it is a blessing in which the people of Israel will also participate can be seen from the mention that “the mother of Jesus” was also there. For Christ was born of Israel [Rom 9:4-5]. Besides the general blessing for the whole earth there is also a special blessing for Israel. That blessing can only come when this people, i.e. a believing remnant, will have converted to Him. In connection with that conversion there is also talk of a ”third day” [Hos 6:1-2].
The first time there is talk of “the next day” [John 1:29] this day is preceded by a day That day can be called the first day, a day that is dominated by the preaching of John [John 1:19-28]. Also, something precedes that first day and that is what is written in the first part of John 1 [John 1:1-18]. That part is a general introduction to the whole Gospel. It is about the Word that is eternal and has become flesh and thus entered the world, connecting eternity with time and life on earth. As soon as that is the case, the testimony of John the baptist sounds. John the baptist is bound to the Old Testament, but his coming closes that period [Matt 11:13]. It is about Him Who comes after him.
He points to Him “the next day” [John 1:29] as the Lamb of God Who takes away the sin of the world and testifies of Him that He is the Son of God [John 1:29-34]. That is a stand-alone testimony about the Person and work of Christ, the results of which extend to all eternity.
The subsequent “next day” [John 1:35] Christ becomes the point of attraction for believers [John 1:35-42]. We can relate this to the time in which we live and in which the Lord Jesus, through the Holy Spirit, forms the church and connects her to Himself. This may be experienced when believers gather around Him [Matt 18:20].
On yet another ”next day” [John 1:43] we hear the testimony of Nathanael. In this testimony, Nathanael confesses that the Lord Jesus is the Son of God and the King of Israel. Thus Nathanael, as a God-fearing Israelite, got to know Him from Psalm 2 [Ps 2:6-7]. Nathanael is a picture of the believing remnant of Israel that will acknowledge Him as Son of God and King of Israel. This will happen when He returns to His people Israel after the period of the church to fulfill the long-promised blessing for that people.
Then and finally, John 2 speaks of “the third day” [John 2:1]. The third day in scripture often speaks of the resurrection of the Lord Jesus and thus the introduction of a new order of affairs. Here we see Christ in the realm of peace, where He brings blessing and joy to His people and through them to the whole earth. That is why John, in connection with the “third day”, speaks of a wedding. It is an illustration of the ”greater things” which the Lord has spoken of in the last verse of the previous chapter [John 1:50-51].
The fact that it is a blessing in which the people of Israel will also participate can be seen from the mention that “the mother of Jesus” was also there. For Christ was born of Israel [Rom 9:4-5]. Besides the general blessing for the whole earth there is also a special blessing for Israel. That blessing can only come when this people, i.e. a believing remnant, will have converted to Him. In connection with that conversion there is also talk of a ”third day” [Hos 6:1-2].
 | Author: Ger de Koning Rank: Author Posted on: 2023-12-25 Source: Title: John Author: Ger de Koning |
It is very desirable when there is a marriage, to have Christ own and bless it. Those that would have Christ with them at their marriage, must invite him by prayer, and he will come. While in this world we sometimes find ourselves in straits, even when we think ourselves in fullness. There was want at a marriage feast. Those who are come to care for the things of the world, must look for trouble, and count upon disappointment. In our addresses to Christ, we must humbly spread our case before him, and then refer ourselves to him to do as he pleases. In Christ’s reply to his mother there was no disrespect. He used the same word when speaking to her with affection from the cross; yet it is a standing testimony against the idolatry of after-ages, in giving undue honors to his mother. His hour is come when we know not what to do. Delays of mercy are not denials of prayer. Those that expect Christ’s favors, must observe his orders with ready obedience. The way of duty is the way to mercy; and Christ’s methods must not be objected against. The beginning of Moses’ miracles was turning water into blood, [Exod 7:20]; the beginning of Christ’s miracles was turning water into wine; which may remind us of the difference between the law of Moses and the gospel of Christ. He showed that he improves creature-comforts to all true believers, and make them comforts indeed. And Christ’s works are all for use. Has he turned thy water into wine, given thee knowledge and grace? it is to profit withal; therefore draw out now, and use it. It was the best wine. Christ’s works commend themselves even to those who know not their Author. What was produced by miracles, always was the best in its kind. Though Christ hereby allows a right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness, [Luke 21:34]. Though we need not scruple to feast with our friends on proper occasions, yet every social interview should be so conducted, that we might invite the Redeemer to join with us, if he were now on earth; and all levity, luxury, and excess offend him.
Verses that belong to this explanation: 1-11
1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, ‹Woman, what have I to do with thee? mine hour is not yet come.› 5 His mother saith unto the servants, Whatsoever he saith unto you, do [it]. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, ‹Fill the waterpots with water.› And they filled them up to the brim. 8 And he saith unto them, ‹Draw out now, and bear unto the governor of the feast.› And they bare [it]. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, 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. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
True and real was the draught of that wine at the marriage of (Cana in) Galilee;.
The first rudimentary displays of His power, when invited to the nuptials;.
Sups once for all at a single marriage.
All the more fully: "Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins."
 | Author: Tertullian of Carthage Rank: Author AD: 220 |
I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to take upon Him the form of a servant Philippians 2:7, would much less disdain to be present at the marriage of servants; He who sat down with publicans and sinners Matthew 9:13, would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, The mother of Jesus was there, and His brethren. Just as they invited her and His brethren, they invited Jesus.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee.
They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, shall His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to cometo the marriage of servants.
But how came it into the mother’s mind to expect so great a thing from her Son? for he had done no miracle as yet: as we read afterwards This beginning of miracles did Jesus. His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had livedso much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently.
That He greatly venerated His mother, we know fromSt. Luke, who tells us that He was subject unto His parents. For where parents throw no obstacle in the way of God’s commands, it is our duty to be subject to them; but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should notbe deceived into compliance.
And for another reason, viz. to prevent any suspicion attaching to His miracles: for these it was proper should be asked for by those who wanted them, not by His mother. He wished to show them that He would perform all in their proper time, not all at once, to prevent confusion; for He said, Mine hour is not yet come; i.e. I am not yet known to the persons present; nay, they know not that the wine has failed; let them find out that first; he who perceives not his want beforehand, will not perceive when his want is supplied.
| Author: John Chrysostom Rank: Bishop AD: 407 |
1. The miracle indeed of our Lord Jesus Christ, whereby He made the water into wine, is not marvellous to those who know that it was God's doing. For He who made wine on that day at the marriage feast, in those six water-pots, which He commanded to be filled with water, the self-same does this every year in vines. For even as that which the servants put into the water-pots was turned into wine by the doing of the Lord, so in like manner also is what the clouds pour forth changed into wine by the doing of the same Lord. But we do not wonder at the latter, because it happens every year: it has lost its marvellousness by its constant recurrence. And yet it suggests a greater consideration than that which was done in the water-pots. For who is there that considers the works of God, whereby this whole world is governed and regulated, who is not amazed and overwhelmed with miracles? If he considers the vigorous power of a single grain of any seed whatever, it is a mighty thing, it inspires him with awe. But since men, intent on a different matter, have lost the consideration of the works of God, by which they should daily praise Him as the Creator, God has, as it were, reserved to Himself the doing of certain extraordinary actions, that, by striking them with wonder, He might rouse men as from sleep to worship Him. A dead man has risen again; men marvel: so many are born daily, and none marvels. If we reflect more considerately, it is a matter of greater wonder for one to be who was not before, than for one who was to come to life again. Yet the same God, the Father of our Lord Jesus Christ, does by His word all these things; and it is He who created that governs also. The former miracles He did by His Word, God with Himself; the latter miracles He did by the same Word incarnate, and for us made man. As we wonder at the things which were done by the man Jesus, so let us wonder at the things which where done by Jesus God. By Jesus God were made heaven, and earth, and the sea, all the garniture of heaven, the abounding riches of the earth, and the fruitfulness of the sea—all these things which lie within the reach of our eyes were made by Jesus God. And we look at these things, and if His own spirit is in us they in such manner please us, that we praise Him that contrived them; not in such manner that turning ourselves to the works we turn away from the Maker, and, in a manner, turning our face to the things made and our backs to Him that made them. 2. And these things indeed we see; they lie before our eyes. But what of those we do not see, as angels, virtues, powers, dominions, and every inhabitant of this fabric which is above the heavens, and beyond the reach of our eyes? Yet angels, too, when necessary, often showed themselves to men. Has not God made all these too by His Word, that is, by His only Son, our Lord Jesus Christ? What of the human soul itself, which is not seen, and yet by its works shown in the flesh excites great admiration in those that duly reflect on them—by whom was it made, unless by God? And through whom was it made, unless through the Son of God? Not to speak as yet of the soul of man: the soul of any brute whatever, see how it regulates the huge body, puts forth the senses, the eyes to see, the ears to hear, the nostrils to smell, the taste to discern flavors— the members, in short, to execute their respective functions! Is it the body, not the soul, namely the inhabitant of the body, that does these things? The soul is not apparent to the eyes, nevertheless it excites admiration by these its actions. Direct now your consideration to the soul of man, on which God has bestowed understanding to know its Creator, to discern and distinguish between good and evil, that is, between right and wrong: see how many things it does through the body! Observe this whole world arranged in the same human commonwealth, with what administrations, with what orderly degrees of authority, with what conditions of citizenship, with what laws, manners, arts! The whole of this is brought about by the soul, and yet this power of the soul is not visible. When withdrawn from the body, the latter is a mere carcass: first, it in a manner preserves it from rottenness. For all flesh is corruptible, and falls off into putridity unless preserved by the soul as by a kind of seasoning. But the human soul has this quality in common with the soul of the brute; those qualities rather are to be admired which I have stated, such as belong to the mind and intellect, wherein also it is renewed after the image of its Creator, after whose image man was formed. Colossians 3:10 What will this power of the soul be when this body shall have put on incorruption, and this mortal shall have put on immortality? 1 Corinthians 15:54 If such is its power, acting through corruptible flesh, what shall be its power through a spiritual body, after the resurrection of the dead? Yet this soul, as I have said, of admirable nature and substance, is a thing invisible, intellectual; this soul also was made by God Jesus, for He is the Word of God. All things were made by Him, and without Him was nothing made. 3. When we see, therefore, such deeds wrought by Jesus God, why should we wonder at water being turned into wine by the man Jesus? For He was not made man in such manner that He lost His being God. Man was added to Him, God not lost to Him. This miracle was wrought by the same who made all those things. Let us not therefore wonder that God did it, but love Him because He did it in our midst, and for the purpose of our restoration. For He gives us certain intimations by the very circumstances of the case. I suppose that it was not without cause He came to the marriage. The miracle apart, there lies something mysterious and sacramental in the very fact. Let us knock, that He may open to us, and fill us with the invisible wine: for we were water, and He made us wine, made us wise; for He gave us the wisdom of His faith, while before we were foolish. And it appertains, it may be, to this wisdom, together with the honor of God, and with the praise of His majesty, and with the charity of His most powerful mercy, to understand what was done in this miracle. 4. The Lord, on being invited, came to the marriage. What wonder if He came to that house to a marriage, having come into this world to a marriage? For, indeed, if He came not to a marriage, He has not here a bride. But what says the apostle? I have espoused you to one husband, to present you a chaste virgin to Christ. Why does he fear lest the virginity of Christ's bride should be corrupted by the subtlety of the devil? I fear, says he, lest as the serpent beguiled Eve by his subtlety, so also your minds should be corrupted from the simplicity and chastity which is in Christ. 2 Corinthians 11:3 Thus has He here a bride whom He has redeemed by His blood, and to whom He has given the Holy Spirit as a pledge. He has freed her from the bondage of the devil: He died for her sins, and is risen again for her justification. Romans 4:25 Who will make such offerings to his bride? Men may offer to a bride every sort of earthly ornament—gold, silver, precious stones, houses, slaves, estates, farms—but will any give his own blood? For if one should give his own blood to his bride, he would not live to take her for his wife. But the Lord, dying without fear, gave His own blood for her, whom rising again He was to have, whom He had already united to Himself in the Virgin's womb. For the Word was the Bridegroom, and human flesh the bride; and both one, the Son of God, the same also being Son of man. The womb of the Virgin Mary, in which He became head of the Church, was His bridal chamber: thence He came forth, as a bridegroom from his chamber, as the Scripture foretold, And rejoiced as a giant to run his way. From His chamber He came forth as a bridegroom; and being invited, came to the marriage. 5. It is because of an indubitable mystery that He appears not to acknowledge His mother, from whom as the Bridegroom He came forth, when He says to her, Woman, what have I to do with you? Mine hour is not yet come. What is this? Did He come to the marriage for the purpose of teaching men to treat their mothers with contempt? Surely he to whose marriage He had come was taking a wife with the view of having children, and surely he wished to be honored by those children he would beget: had Jesus then come to the marriage in order to dishonor His mother, when marriages are celebrated and wives married with the view of having children, whom God commands to honor their parents? Beyond all doubt, brethren, there is some mystery lurking here. It is really a matter of such importance that some—of whom the apostle, as we have mentioned before, has forewarned us to be on our guard, saying, I fear, lest, as the serpent beguiled Eve by his subtlety, so also your minds should be corrupted from the simplicity and chastity which is in Christ,— taking away from the credibility of the gospel, and asserting that Jesus was not born of the Virgin Mary, used to endeavor to draw from this place an argument in support of their error, so far as to say, How could she be His mother, to whom He said, Woman, what have I to do with you? Wherefore we must answer them, and show them why the Lord said this, lest in their insanity they appear to themselves to have discovered something contrary to wholesome belief, whereby the chastity of the virgin bride may be corrupted, that is, whereby the faith of the Church may be injured. For in very deed, brethren, their faith is corrupted who prefer a lie to the truth. For these men, who appear to honor Christ in such wise as to deny that He had flesh, do nothing short of proclaiming Him a liar. Now they who build up a lie in men, what do they but drive the truth out of them? They let in the devil, they drive Christ out; they let in an adulterer, shut out the bridegroom, being evidently paranymphs, or rather, the panderers of the serpent. For it is for this object they speak, that the serpent may possess, and Christ be shut out. How does the serpent possess? When a lie possesses. When falsehood possesses, then the serpent possesses; when truth possesses, then Christ possesses. For Himself has said, I am the truth; John 14:6 but of that other He said, He stood not in the truth, because the truth is not him. John 8:44 And Christ is the truth in such wise that you should receive the whole to be true in Him. The true Word, God equal with the Father, true soul, true flesh, true man, true God, true nativity, true passion, true death, true resurrection. If you say that any of these is false, rottenness enters, the worms of falsehood are bred of the poison of the serpent, and nothing sound will remain. 6. What, then, is this, says one, which the Lord says, Woman, what have I to do with you? Perhaps the Lord shows us in the sequel why He said this: Mine hour, says He, is not yet come. For thus is how He says, Woman, what have I to do with you? Mine hour is not yet come. And we must seek to know why this was said. But first let us therefrom withstand the heretics. What says the old serpent, of old the hissing instiller of poison? What says he? That Jesus had not a woman for His mother. Whence do you prove that? From this, says he, because Jesus said, Woman, what have I to do with you? Who has related this, that we should believe that Jesus said it? Who has related it? None other than John the evangelist. But the same John the evangelist said, And the mother of Jesus was there. For this is how he has told us: The next day there was a marriage in Cana of Galilee, and the mother of Jesus was there. And having been invited to the marriage, Jesus had come there with His disciples. We have here two sayings uttered by the evangelist. The mother of Jesus was there, said the evangelist; and it is the same evangelist that has told us what Jesus said to His mother. And see, brethren, how he has told us that Jesus answered His mother, having said first, His mother said unto Him, in order that you may keep the virginity of your heart secure against the tongue of the serpent. Here we are told in the same Gospel, the record of the same evangelist, The mother of Jesus was there, and His mother said unto Him. Who related this? John the evangelist. And what said Jesus in answer to His mother? Woman, what have I to do with you? Who relates this? The very same Evangelist John. O most faithful and truth-speaking evangelist, you tell me that Jesus said, Woman, what have I to do with you? why have you added His mother, whom He does not acknowledge? For you have said that the mother of Jesus was there, and that His mother said unto Him; why did you not rather say, Mary was there, and Mary said unto Him. Thou tellest as these two facts, His mother said unto Him, and Jesus answered her, Woman, why have I to do with you? Why do you do this, if it be not because both are true? Now, those men are willing to believe the evangelist in the one case, when he tells us that Jesus said to His mother, Woman, what have I to do with you? and yet they will not believe him in the other, when he says, The mother of Jesus was there, and His mother said unto Him. But who is he that resists the serpent and holds fast the truth, whose virginity of heart is not corrupted by the subtlety of the devil? He who believes both to be true, namely, that the mother of Jesus was there, and that Jesus made that answer to His mother. But if he does not as yet understand in what manner Jesus said, Woman, what have I to do with you? let him meanwhile believe that He said it, and said it, moreover, to His mother. Let him first have the piety to believe, and he will then have fruit in understanding. 7. I ask you, O faithful Christians, Was the mother of Jesus there? Answer ye, She was. Whence know you? Answer, The Gospel says it. What answer made Jesus to His mother? Answer ye, Woman, what have I to do with you? Mine hour is not yet come. And whence know you this? Answer, The Gospel says it. Let no man corrupt this your faith, if you desire to preserve a chaste virginity for the Bridegroom. But if it be asked of you, why He made this answer to His mother, let him declare who understands; but he who does not as yet understand, let him most firmly believe that Jesus made this answer, and made it moreover to His mother. By this piety he will learn to understand also why Jesus answered thus, if by praying he knock at the door of truth, and do not approach it with wrangling. Only this much, while he fancies himself to know, or is ashamed because he does not know, why Jesus answered thus, let him beware lest he be constrained to believe either that the evangelist lied when he said, The mother of Jesus was there, or that Jesus Himself suffered for our sins by a counterfeit death and for our justification showed counterfeit scars; and that He spoke falsely in saying, If you continue in my word, you are my disciples indeed; and you shall know the truth, and the truth shall make you free. John 8:31 For if He had a false mother, false flesh, false death, false wounds in His death, false scars in His resurrection, then it will not be the truth, but rather falsehood, that shall make free those that believe in Him. Nay, on the contrary, let falsehood yield to truth, and let all be confounded who would have themselves be accounted truth-speaking, because they endeavor to prove Christ a deceiver, and will not have it said to them, We do not believe you because you lie, when they affirm that truth itself has lied. Nevertheless, if we ask them, Whence know you that Christ said, Woman, what have I to do with you? they answer that they believe the Gospel. Then why do they not believe the Gospel when it says, The mother of Jesus was there, and, His mother said unto Him? Or if the Gospel lies here, how are we to believe it there, that Jesus said this, Woman, what have I to do with you? Why do not those miserable men rather faithfully believe that the Lord did so answer, not to a stranger, but to His mother; and also piously seek to know why He did so answer? There is a great difference between him who says, I would know why Christ made this answer to His mother, and him who says, I know that it was not to His mother that Christ made this answer. It is one thing to be willing to understand what is shut up, another thing to be unwilling to believe what is open. He who says, I would know why Christ thus made answer to His mother, wishes the Gospel, in which he believes, opened up to him; but he who says, I know that it was not to His mother that Christ made this answer, accuses of falsehood the very Gospel, wherein he believed that Christ did so answer. 8. Now then, if it seem good, brethren, those men being repulsed, and ever wandering in their own blindness, unless in humility they be healed, let us inquire why our Lord answered His mother in such a manner. He was in an extraordinary manner begotten of the Father without a mother, born of a mother without a father; without a mother He was God, without a father He was man; without a mother before all time, without a father in the end of times. What He said was said in answer to His mother, for the mother of Jesus was there, and His mother said unto Him. All this the Gospel says. It is there we learn that the mother of Jesus was there, just where we learn that He said unto her, Woman, what have I to do with you? Mine hour is not yet come. Let us believe the whole; and what we do not yet understand, let us search out. And first take care, lest perhaps, as the Manichæans found occasion for their falsehood, because the Lord said, Woman, what have I to do with you? the astrologers in like manner may find occasion for their deception, in that He said, Mine hour is not yet come. If it was in the sense of the astrologers He said this, we have committed a sacrilege in burning their books. But if we have acted rightly, as was done in the times of the apostles, Acts 19:19 it was not according to their notion that the Lord said, Mine hour is not yet come. For, say those vain-talkers and deceived seducers, you see that Christ was under fate, as He says, Mine hour is not yet come. To whom then must we make answer first— to the heretics or to the astrologers? For both come of the serpent, and desire to corrupt the Church's virginity of heart, which she holds in undefiled faith. Let us first reply to those whom we proposed, to whom, indeed, we have already replied in great measure. But lest they should think that we have not what to say of the words which the Lord uttered in answer to His mother, we prepare you further against them; for I suppose what has already been said is sufficient for their refutation. 9. Why, then, said the Son to the mother, Woman, what have I to do with you? Mine hour is not yet come? Our Lord Jesus Christ was both God and man. According as He was God, He had not a mother; according as He was man, He had. She was the mother, then, of His flesh, of His humanity, of the weakness which for our sakes He took upon Him. But the miracle which He was about to do, He was about to do according to His divine nature, not according to His weakness; according to that wherein He was God not according to that wherein He was born weak. But the weakness of God is stronger than men. 1 Corinthians 1:25 His mother then demanded a miracle of Him; but He, about to perform divine works, so far did not recognize a human womb; saying in effect, That in me which works a miracle was not born of you, you gave not birth to my divine nature; but because my weakness was born of you, I will recognize you at the time when that same weakness shall hang upon the cross. This, indeed, is the meaning of Mine hour is not yet come. For then it was that He recognized, who, in truth, always did know. He knew His mother in predestination, even before He was born of her; even before, as God, He created her of whom, as man, He was to be created, He knew her as His mother: but at a certain hour in a mystery He did not recognize her; and at a certain hour which had not yet come, again in a mystery, He does recognize her. For then did He recognize her, when that to which she gave birth was a-dying. That by which Mary was made did not die, but that which was made of Mary; not the eternity of the divine nature, but the weakness of the flesh, was dying. He made that answer therefore, making a distinction in the faith of believers, between the who; and the how, He came. For while He was God and the Lord of heaven and earth, He came by a mother who was a woman. In that He was Lord of the world, Lord of heaven and earth, He was, of course, the Lord of Mary also; but in that wherein it is said, Made of a woman, made under the law, He was Mary's son. The same both the Lord of Mary and the son of Mary; the same both the Creator of Mary and created from Mary. Marvel not that He was both son and Lord. For just as He is called the son of Mary, so likewise is He called the son of David; and son of David because son of Mary. Hear the apostle openly declaring, Who was made of the seed of David according to the flesh. Romans 1:3 Hear Him also declared the Lord of David; let David himself declare this: The Lord said to my Lord, Sit on my right hand. And this passage Jesus Himself brought forward to the Jews, and refuted them from it. Matthew 22:45 How then was He both David's son and David's Lord? David's son according to the flesh, David's Lord according to His divinity; so also Mary's son after the flesh, and Mary's Lord after His majesty. Now as she was not the mother of His divine nature, while it was by His divinity the miracle she asked for would be wrought, therefore He answered her, Woman, what have I to do with you? But think not that I deny you to be my mother: Mine hour is not yet come; for in that hour I will acknowledge you, when the weakness of which you are the mother comes to hang on the cross. Let us prove the truth of this. When the Lord suffered, the same evangelist tells us, who knew the mother of the Lord, and who has given us to know about her in this marriage feast,— the same, I say, tells us, There was there near the cross the mother of Jesus; and Jesus says to His mother, Woman, behold your son! And to the disciple, Behold your mother! He commends His mother to the care of the disciple; commends His mother, as about to die before her, and to rise again before her death. The man commends her a human being to man's care. This humanity had Mary given birth to. That hour had now come, the hour of which He had then said, Mine hour is not yet come. 10. In my opinion, brethren, we have answered the heretics. Let us now answer the astrologers. And how do they attempt to prove that Jesus was under fate? Because, say they, Himself said, Mine hour is not yet come. Therefore we believe Him; and if He had said, I have no hour, He would have excluded the astrologers: but behold, say they, He said, Mine hour is not yet come. If then He had said, I have no hour, the astrologers would have been shut out, and would have no ground for their slander; but now that He said, Mine hour is not yet come, how can we contradict His own words? 'Tis wonderful that the astrologers, by believing Christ's words, endeavor to convince Christians that Christ lived under an hour of fate. Well, let them believe Christ when He says, I have power to lay down my life and to take it up again: no man takes it from me, but I lay it down of myself, and I take it again. John 10:18 Is this power then under fate? Let them show us a man who has it in his power when to die, how long to live: this they can never do. Let them, therefore, believe God when He says, I have power to lay down my life, and to take it up again; and let them inquire why it was said, Mine hour is not yet come; and let them not because of these words, be imposing fate on the Maker of heaven, the Creator and Ruler of the stars. For even if fate were from the stars, the Maker of the stars could not be subject to their destiny. Moreover, not only Christ had not what you call fate, but not even have you, or I, or he there, or any human being whatsoever. 11. Nevertheless, being deceived, they deceive others, and propound fallacies to men. They lay snares to catch men, and that, too, in the open streets. They who spread nets to catch wild beasts even do it in woods and desert places: how miserably vain are men, for catching whom the net is spread in the forum! When men sell themselves to men, they receive money; but these give money in order to sell themselves to vanities. For they go in to an astrologer to buy themselves masters, such as the astrologer is pleased to give them: be it Saturn, Jupiter, Mercury, or any other named profanity. The man went in free, that having given his money he might come out a slave. Nay, rather, had he been free he would not have gone in; but he entered whither his master Error and his mistress Avarice dragged him. Whence also the truth says, Every one that does sin is the slave of sin. John 8:34 12. Why then did He say, Mine hour is not yet come? Rather because, having it in His power when to die, He did not yet see it fit to use that power. Just as we, brethren, say, for example, Now is the appointed hour for us to go out to celebrate the sacraments. If we go out before it is necessary, do we not act perversely and absurdly? And because we act only at the proper time, do we therefore in this action regard fate when we so express ourselves? What means then, Mine hour is not yet come? When I know that it is the fitting time for me to suffer, when my suffering will be profitable, then I will willingly suffer. That hour is not yet: that you may preserve both, this, Mine hour is not yet come; and that, I have power to lay down my life, and power to take it again. He had come, then, having it in His power when to die. And surely it would not have been right were He to die before He had chosen disciples. Had he been a man who had not his hour in his own power, he might have died before he had chosen disciples; and if haply he had died when his disciples were now chosen and instructed, it would be something conferred on him, not his own doing. But, on the contrary, He who had come having in His power when to go, when to return, how far to advance, and for whom the regions of the grave were open, not only when dying but when rising again; He, I say, in order to show us His Church's hope of immortality, showed in the head what it behooved the members to expect. For He who has risen again in the head will also rise again in all His members. The hour then had not yet come, the fit time was not yet. Disciples had to be called, the kingdom of heaven to be proclaimed, the Lord's divinity to be shown forth in miracles, and His humanity in His very sympathy with mortal men. For He who hungered because He was man, fed so many thousands with five loaves because He was God; He who slept because He was man, commanded the winds and the waves because He was God. All these things had first to be set forth, that the evangelists might have whereof to write, that there might be what should be preached to the Church. But when He had done as much as He judged to be sufficient, then His hour came, not of necessity, but of will,— not of condition, but of power. 13. What then, brethren? Because we have replied to these and those, shall we say nothing as to what the water-pots signify? What the water turned into wine? What the master of the feast? What the bridegroom? What in mystery the mother of Jesus? What the marriage itself? We must speak of all these, but we must not burden you. I would have preached to you in Christ's name yesterday also, when the usual sermon was due to you, my beloved, but I was hindered by certain necessities. If you please then, holy brethren, let us defer until tomorrow what pertains to the hidden meaning of this translation, and not burden both your and our own weakness. There are many of you, perhaps, who have today come together on account of the solemnity of the day, not to hear the sermon. Let those who come tomorrow come to hear, so that we may not defraud those who are eager to learn, nor burden those who are fastidious.
 | Author: Augustine of Hippo Rank: Bishop AD: 430 |
Let the proud man blush to see the humility of God. Lo,among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage.
What marvel, if He went to that house to amarriage, Who came into this world to a marriage. For here He has His spouse whom Here deemed with His own blood, to whom He gave the pledge of the Spirit, and whom Heunited to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together are one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom.
Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with you? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother? .
To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He said, Woman, what have I to do with you? .
Orit was because our Lord as God had not a mother, though as man He had, and the miracle Hewas about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have I to do with you? As if He said, You did not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because you brought forth My infirmity, I will acknowledge you then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge you when the infirmity, of which you are the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death. But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord's word, What have I to do with you? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what hat God says below, I have power to lay it (my life) down, and I have power to take it again: and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as you call it; but neither have you, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power He was to call the disciples; to proclaim the Kingdom of heaven, to domarvelous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He had done all, then the hour was come, not of destiny, but of will, not of obligation, but of power.
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
