Whatever He says to you, do it

 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding.  And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."   Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.  And He said to them, "Draw some out now, and take it to the master of the feast."  And they took it.  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"  This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.  After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days. 

- John 2:1-12

On Saturday we read that Jesus wanted to go to Galilee, and He found Philip and said to him, "Follow Me."  Now Philip was from Bethsaida, the city of Andrew and Peter.  Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote -- Jesus of Nazareth, the son of Joseph."  And Nathanael said to him, "Can anything good come out of Nazareth?"  Philip said to him, "Come and see."  Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!"  Nathanael said to Him, "How do You know me?"  Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."  Nathanael answered and said to Him, "Rabbi, You are the Son of God!  You are the King of Israel!"  Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe?  You will see greater things than these."  And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."

 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding.   On the third day is an expression that really translates to "two days later" in our terms -- as it includes the current day in the calculation.  On Saturday (see above), we read of the events of the fourth day in the Gospel.  This is therefore the sixth day given of Jesus' public ministry.  It is a parallel to the sixth day of the creation story in Genesis.  This was the day on which man and woman were created in Genesis 1:26-31.  Fittingly, it is the day of a wedding, at which Jesus, His disciples, and His mother are in attendance.  This wedding takes place in Galilee, where Jesus ministry begins.  Galilee has a large Gentile population, a sign of the spread of the gospel to all the world.  That the wedding takes place on the third day, my study bible notes, sets a resurrectional tone to this event; it reflects that the marriage of God and god's Church is fulfilled in Christ's Resurrection.  As with the Resurrection story (20:1-18), a woman named Mary makes an appeal, and also the disciples witness the event. 

And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."  My study bible calls this an example of Mary's gift of intercession.  It is the prime example we have from the Gospels.  In accordance with the ancient tradition of the Church, Mary continually speaks to her Son on our behalf.  She is considered our preeminent intercessor before His Throne.  It is also consistent with the traditions of the ancient Jews, and the line of David, and the special place of the mother of the king.  My study bible also notes the symbolism of the wine -- blood-colored, wine is symbolic of life.  Therefore, it notes, there are two levels of meaning to Mary's statement that they have no wine.   First, that a marriage is not complete without the presence of Christ.  Second, that the old covenant was unable to bestow life even on the most faithful people.  Additionally, we note that Jesus addresses His mother as Woman.  This may sound to our modern ears rather coarse, but in fact this is a sacred title in Scripture.  My study bible tells us that in fact it conveys deep respect and distinction (4:21, 8:10, 1926, 20:13; compare to Genesis 2:23).  Jesus' questioning response to Mary is literally translated, "What is that to Me and to you?"  (In modern terms, one is tempted to say He's asking her why that is any of their business!)  My study bible remarks that this isn't a refusal of her intercession, but rather a declaration that the time hasn't come for His identity as Christ to be revealed.  Spiritually, His fulfillment of her request teaches, among other things, that Christ is Lord of time, over hours and seasons, and is not subject to them.  Moreover, the wedding party had to be aware of their lack of wine so that they might learn it is Christ who fulfills needs.  Additionally, we need perseverance in our petitions before God (Matthew 15:21-28).  Finally, the intercessions of the righteous are powerful (James 5:16).  It is also noteworthy here that Mary's confidence and faith in her Son is supreme; her instructions to the servants regarding following His commands apply to each of us.

Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.  And He said to them, "Draw some out now, and take it to the master of the feast."  And they took it.  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"   Waterpots, in Jewish tradition, were made of stone.  This is as rabbinical teaching indicates that stone would not contract ritual impurity.  Six waterpots (that is, one less than the perfect seven which means fullness),  is symbolic of the idea that the Law, illustrated by water reserved for Jewish purification, was incomplete, imperfect, and unable to bestow life, according to my study bible.  Just as John the Baptist's baptism of water was for repentance in preparation for the Baptism with the Spirit initiated by Christ, the water changed into wine symbolizes that the old covenant is fulfilled in the new.  This new wine, as symbol of the new covenant in Christ, is capable of bestowing life.  These gallons of new wine, the waterpots filled up to the brim in overabundance, are images of the overflowing grace Christ grants to all (And of His fullness we have all received, and grace for grace - 1:16).

This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.  This is the first of seven signs that John will report in his Gospel.  These are called signs by John to show that the miraculous actions of Christ are meant to point to something beyond themselves, to the truth that the Kingdom of God has come among us in the Person of Christ.  They are not meant to persuade or manipulate; rather, they are manifestations of the reality of the grace and truth of Christ.  This first sign is traditionally seen in the Church as prefiguring the transformation of bread and wine into the Body and Blood of Christ in the Eucharist.

After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.   Finally, we are given the seventh day of Christ's ministry.  Paralleling the seventh day of Genesis, in which God rested (Genesis 2:1-3).  Jesus, His mother, his brothers, and His disciples all rest at Capernaum.

 We cannot read this passage without a comment regarding the intercession of Mary.  As many modern people find it difficult to relate to this particular "ministry" of Mary, it is noteworthy to consider how deeply in Christian history the role of Mary as both intercessor and protector goes.  Just a bit of Church history might be useful here:  Mary's title as "Godbearer" (Theotokos in the Greek) was formally affirmed at the Third Ecumenical Council (431).   (Note that the Reformed tradition accepts the first four Ecumenical Councils.)  But Mary as intercessor remains a concept that some struggle with.  A papyrus (called P470), part of a collection obtained by the Rylands Library in Manchester, England in 1917, contains a very early prayer to Mary.  The entire collection includes what is considered the oldest record of the canonical New Testament, dating as early as 117 to 138.  This particular papyrus dates as early as 250.  The prayer it contains reads:  "Beneath your compassion, we take refuge, Theotokos!  Our prayers, do not despise in necessities, but from danger deliver us, only pure, only blessed one!"   It is important to note the corporate nature of this prayer; therefore it was already being used in early worship in the Church.  We note the appeal to her compassion, as expressed in today's text, in which she is concerned that those at the wedding have run out of wine.  She is already referred to as one whose prayers were sought for needs and for protection -- even deliverance, and as refuge.  It is, in light of this text, impossible to ignore the role of Mary already present in the early Church, and at a time of its active persecution, before Christianity could be legally practiced in the Empire (which was possible only after the Edict of Milan in 313).  Mary remains a figure venerated in both East and West, whose help in prayer is actively sought, just as you or I might seek the prayers of a person whom we know as particularly righteous for our strength and help in our own spiritual and other struggles in life.  She remains the most highly esteemed of all the saints, for reasons which include what is on display in today's reading:  she kept all the secrets of her heart in faith regarding her Son (Luke 2:19, 51).  She has the insight of absolute faith in the identity and mission of Christ.  She expresses and acts upon her compassion, making a plea on others' behalf.  And finally, although He questions her regarding her request, Christ nevertheless reveals the first sign of His Kingdom in the world in response to her prayer.  Her command to us, as His followers, remains as essential to that mission today as it was then:  "Whatever He says to you, do it."  It is her faith that remains the supreme example to us all.  We must keep in mind, as well, that this is the Gospel of the disciple to whom Jesus entrusted His mother for her care, from the Cross (John 19:26).  Besides her Son, who could have known her better?  Aside from the Gospel, we have the testimony of the Church regarding Mary, and the uncountable faithful who entrust their prayers to her help and intercession, and especially their testimonies regarding the love and care they feel and receive in return.  Let us consider how our faith makes of this woman its supreme saint, the human being who was capable of being mother to this Son and to the rest of us -- should we seek to find her as companion in the faith.