2:1 - 11--Water Into Wine
Theological Reflections
This narrative sets off a section in John's Gospel
on Signs and Discourses. John refers to the miracles of Jesus as
"signs," noting that a purpose of the miracles was to provide
evidence of Jesus as Messiah. Intermixed with the seven signs are
seven discourses, always in groups of two. This first sign, however,
was not the grand affair one might expect to announce the coming of
the Messiah; apparently, only a few disciples, Mary, and the servants
knew what had happened. The Gospel gives no indication that the
wedding guests were even aware that the wine had run out; when it
reappears on the scene, the master of the banquet assumes it came
from the bridegroom's stores.
A quick word about wine: this passage is often one
of some frustration to teetotalers (those who advocate complete
abstinence from alcohol). Back in my own childhood a friend tried to
make the case to me, "Jesus may have turned the water into wine, but
He didn't drink it!" Yet it seems highly unlikely Jesus would enable
an activity He considered sinful! That Jesus chose to drink wine
takes nothing away from those who choose to abstain; as Paul writes
in Romans 14:6b, "
and he who abstains, does so to the Lord and
gives thanks to God." It is also important to note that the wine of
Jesus' day was far more diluted than today; sometimes as much as
one-third.
As we noted last week, most people are at least
vaguely familiar with this initial narrative (if nothing else than by
the common vernacular "turning water into wine"), though not as many
people may be aware that this was Jesus' first miracle. Even fewer
understand the underlying meaning to it, because the underlying
meaning is much debated.
On the surface, this almost comes across as an
incidental miracle. Jesus happens to be attending a marriage ceremony
in which the wine runs short; He is initially resistant to His
mother's plea for help, but soon gives in and produces an unimportant
(in a Kingdom context, at least) miracle.
If we were reading the story in one of the
Synoptics, where miracles almost seem to abound, then this might be
the case. But John's use of miracles is highly selective (he tells us
only seven), and each miracle account is highly significant. It seems
likely that John's inclusion of this particular miracle points to a
broader theme.
Craig Blomberg suggests that the changing of water
into wine points to a "new joy" of the Kingdom of God that Jesus
ushers in. This would seem to have merit, as the story begins a
sub-section of "new" things: the new temple (2:12 - 25), new birth
(3:1 - 36), a new worship or new universalism (depending on how one
exegetes the pertinent passage, 4:1 - 54). As wedding banquets and
wine are generally associated with joy, it is not out of the bounds
of reasonableness to come to this conclusion.
It is also interesting that John specifically
makes the following observation about the water jars: "the kind used
by the Jews for ceremonial washing." Mark 7:3 - 4 likewise mentions
this in a parenthetical comment:
The Pharisees and all the Jews do not eat
unless they give their hands a ceremonial washing, holding to the
tradition of the elders. When they come from the marketplace they
do not eat unless they wash. And they observe many other
traditions, such as the washing of cups, pitchers and
kettles.
Ritual cleanliness and purity was important to the
Jews of the time. Much of this stemmed from laws of purity and
cleanliness found in the Old Testament, but Mark's narrative gives us
an additional insight, found in verse 5:
So the Pharisees and teachers of the law
asked Jesus, "Why don't your disciples live according to the
tradition of the elders instead of eating their food with
'unclean' hands?"
Note specifically the phrase, "according to the
tradition of the elders
" For centuries, the Pharisees had
developed an "oral law" expositing the proper living-out of Old
Testament law. This began innocently enough. After returning from the
exile in the late sixth century, Jews began asking themselves, "How
did we lose the Promised Land?" The answer was that they had not been
obedient to God's commands. Therefore, the way to make sure they
never again lost the Promised Land would be to live out, as
obediently as possible, the Law--and to apply the Law to every area
of life. Yet this then gave rise to another dilemma: the Law of Moses
had been written centuries previous; how to live out those laws in a
new era? Thus began a long tradition of judgments explaining what the
various Mosaic laws meant, and how they were to be applied in any
situation a Jew might confront.
This spirit of interpretation and exposition
exists today and is the foundation for all Christian preaching. One
of the daily journeys of faith is to live our lives in accordance to
God's will; one of the greatest questions Christians struggle with
is, simply, what does that look like? How do I apply biblical
principles to my daily life? And indeed, to that end, a new sort of
"oral law" exists today--Christian pastors and scholars trying to
determine how to live a biblical life 2,000 years after the Bible was
written. Where we must be careful is in not making the mistake of the
Pharisees, and taking this to a legalistic extreme. Jesus finely
points out the Pharisaical failure in Mark 2:27. The question had
long been asked (and is still asked today!), "What does it mean to
honor the Sabbath?" To answer that, biblical scholars of the age had
created a long list of prohibitions--things not to do on the
Sabbath. When Jesus' disciples broke one of those prohibitions, and
was criticized by the Pharisees, Jesus responded: "The Sabbath was
made for man, not man for the Sabbath." In their attempts to define
the Sabbath, the Pharisees had lost the spirit of the Sabbath.
In other words, the oral law had gone too far and missed the
point.
Return now to the stone jars holding water for
ceremonial washing. These jars represented the old order of Jewish
law and custom. Why did Jesus order that these be the jars filled
with water? For convenience sake--or to symbolically make a point? By
transforming water in these particular jars, it is possible that
Jesus is making a theological statement: the old way of things is
being transformed by the coming of the Messiah. A new way of
expressing, practicing, and celebrating our faith has
come.
See you next week!
In Christ,
--Pastor Dan
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Last modified date: January 1, 2018