Posted on 12/07/2007 1:41:57 PM PST by NYer
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Mary and Mount Sinai
First, Mary’s words recall the typical response for covenant obedience in the Old Testament. For example, the theme of doing whatever God tells you appeared three times when Israel established its covenant with Yahweh at Mount Sinai. When Moses first announced to the Israelites their mission and the duties of being God’s chosen people, the whole congregation responded, "All that the Lord has spoken we will do" (Ex. 19:8). And when God established this covenant with Israel in a ritual ceremony at Sinai, Moses solemnly announced the words of the Lord to the people, and the congregation twice responded, "All the words which the Lord has spoken we will do" (Ex. 24:3, 7).
Similar words were repeated later in Israel’s history when they renewed their covenant as they settled in the Promised Land (Josh. 24:24) and when they began to rebuild Jerusalem after their exile in Babylon (Neh. 5:12). Thus, at the pivotal moments in Israel’s history — the covenant at Sinai, entering the Promised Land, the restoration of Jerusalem — doing whatever God says is paramount and is closely associated with covenant obedience.
This sheds light on Mary’s words at the wedding feast of Cana. At the dawn of the messianic era, a new turning point in Israel’s history has arrived. As the Messiah is about to perform His first miracle and thereby launch His public ministry, we once again encounter the theme of doing whatever God says. Mary tells the servants, "Do whatever he tells you," and with these words she echoes Israel’s profession of faith at Sinai. Mary "personifies in a certain manner the people of Israel in the context of the covenant" and stands as a faithful representative of Israel.1
Joseph and Jesus
Second, Mary’s words find a close parallel with what Pharaoh said about Joseph in the Book of Genesis. During the severe famine in Egypt, Pharaoh put Joseph in charge of storing up the wheat harvest in the plentiful years before the famine and distributing it once the food crisis arrived. When the starving people cried for provisions, Pharaoh told them, "Go to Joseph; what he says to you, do" (Gen. 41:55) — an expression almost identical to what Mary would later say at Cana.
This Biblical connection between doing whatever Joseph says and doing whatever Jesus says is quite significant, for there are several parallels between Joseph and Jesus in these two scenes. Just as Joseph overcame a lack of food during the famine with his storehouses of grain, so Jesus overcomes a lack of wine at the wedding by changing a large volume of water into wine. Just as Joseph is presented as having the Spirit of God in him at the beginning of his work (Gen. 41:38), so Jesus is described as having the Spirit upon Him at the start of His ministry (Jn. 1:32). Just as Joseph was 30 years old when he began to store up the grain for the people (Gen. 41:46), so Jesus is 30 years old when He provides the wine for people at the wedding feast (see Lk. 3:23). And just as Pharaoh’s words about Joseph — "what he says to you, do" — came when Joseph enters into his reign, so Mary’s words — "do whatever he tells you" — come when Jesus begins His public ministry with the first miracle in His kingly mission.
The Third Passover
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John Paul II said these first two Passover miracles — involving wine at Cana and bread in the wilderness — anticipate the greatest miracle which would take place on the third Passover: the changing of bread and wine into the Body and Blood of Christ. |
Mary’s words also contain Eucharistic significance. This can be seen when we consider how John’s Gospel is structured around three Passover feasts that span the course of three years.
Each of the three Passovers in John’s Gospel occasions a miracle involving bread or wine or both. The first Passover comes near the time of the wedding feast at Cana (see Jn. 2:13 and preceding verses), when Jesus changes water into wine in a time of need. The second Passover brings a second miracle in which Jesus provides an abundance in a time of need: the multiplication of loaves to feed the 5,000 (Jn. 6:4). In his general audience on March 5, 1997, John Paul II said these first two Passover miracles — involving wine at Cana and bread in the wilderness — anticipate the greatest miracle which would take place on the third Passover: the changing of bread and wine into the Body and Blood of Christ.
Jesus performed this miracle near the time of the Jewish feast of Passover (cf. Jn. 2:13), as he did in multiplying the loaves (cf. Jn. 6:4). He thus showed his intention to prepare the true paschal banquet, the Eucharist. His desire at the wedding in Cana seems to be emphasized further by the presence of wine, which alludes to the blood of the New Covenant, and by the context of a banquet. In this way . . . Mary obtained the miracle of the new wine which prefigures the Eucharist, the supreme sign of the presence of her risen Son among the disciples.
In the wider context of John’s Gospel, therefore, Mary’s command at Cana may have Eucharistic undertones, for the "good wine" that Mary leads the servants to is itself a foreshadowing of the supernatural wine of the Eucharist.
Trust Without Hesitation
Now let’s consider how Mary’s command "Do whatever he tells you" has profound effects on the servants, inspiring them to trust Jesus in a radical way. Just put yourself in the servants’ shoes. Jesus tells them to take the six stone jars for the Jewish rites of purification, fill them up with water, and draw some out to present to the steward of the feast. These stone jars would have been used for ritual washings of hands (and possibly feet). Astonishingly, Jesus tells the servants to fill up these very jars with water and then present their contents to their boss for serving as drink for the guests.
This would take a lot of faith! Imagine what the servants are thinking: "Fill up these jars? With water? And serve it to the guests? How is this going to solve the problem?" From a human perspective, Jesus’ plan does not make any sense. Yet first and foremost, Jesus is asking the servants not to understand His plan, but to trust Him.
Similarly, we may not always grasp Jesus’ work in our lives. We may not see clearly where the Lord is leading us. Yet, as John Paul II reminded us in his general audience on February 26, 1997, Mary’s command "Do whatever he tells you" challenges us to trust Him without hesitation not only when it makes sense to us, but "especially when one does not understand the meaning or benefit of what Christ asks."
Mary Inspires Prompt Obedience
With this background, we can see how Mary’s words "Do whatever he tells you" inspire the servants to tremendous faith. John’s Gospel, in fact, highlights how the servants respond as faithful disciples, promptly following Christ’s commands, no matter how mysterious those commands might appear to be.
Jesus gives two orders to the servants. First, He tells them, "Fill the jars with water." John’s Gospel immediately points out that the servants not only obeyed Christ’s command, but did so perfectly: "And they filled them up to the brim" (Jn. 2:7). Second, Jesus tells them, "Now draw some out, and take it to the steward of the feast," and John’s Gospel notes "they took it" (Jn. 2:8). Notice how John’s Gospel goes out of its way to tell us that the servants did exactly as they were told.
| Jesus | The Servants |
| "Fill the jars" | "They filled them" (Jn. 2:7) |
| "Take it to the steward" | "They took it" (Jn. 2:8)2 |
Clearly, these servants followed Mary’s exhortation, "Do whatever he tells you." As such, they are portrayed as faithful disciples, obedient to Christ’s words.3
The Return of the Bridegroom
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In the future era when God would rescue Israel from its enemies, there would be a great feast of wine (Is. 25:6) with wine overflowing in abundance (Amos 9:13-14; Joel 2:24; 3:18). In light of this background, the large quantity of wine at the feast in Cana would signal that the Old Testament prophecies about the messianic era are coming to fulfillment. |
Finally, Mary’s words "Do whatever he tells you" spoken in the context of a wine miracle and a wedding feast help reveal Jesus as the messianic Bridegroom coming to renew His marriage covenant with His bride, Israel.
Consider the rich symbolism of wine for the ancient Jews. First, the prophets used wine imagery to foretell the restoration of Israel and the coming of the Messiah. In the future era when God would rescue Israel from its enemies, there would be a great feast of wine (Is. 25:6) with wine overflowing in abundance (Amos 9:13-14; Joel 2:24; 3:18). In light of this background, the large quantity of wine at the feast in Cana would signal that the Old Testament prophecies about the messianic era are coming to fulfillment.
Second, wine also had marital symbolism, as it celebrated the joyful union of bride and groom in the Song of Solomon (Song 1:2, 4; 4:10; 5:1; 7:9; 8:2). Thus the centrality of wine in the context of a wedding feast at Cana would bring to mind the love between husband and wife.4
This has important implications, for in the Old Testament, God’s covenant with Israel was described as a marriage relationship. Yahweh was the divine Bridegroom, who married His bride, Israel, in the covenant at Sinai. When Israel was obedient to the covenant, she was described as a faithful spouse. But later, when Israel broke covenant with Yahweh and began worshipping other gods, she was seen as an unfaithful wife, an adulterer, or even a harlot (see Jer. 2:1-2; 3:1-12; Ezek. 16; Hos. 2).
Nevertheless, the prophet Hosea announced that Yahweh would remain faithful to Israel even though she was unfaithful to Him. In fact, God one day would woo Israel’s heart back to Him and renew their relationship in a marriage covenant that would endure forever (Hos. 2:19-20).
In the first century, Jews were longing for their Messiah to come and for their divine bridegroom to heal and restore their covenant of love just as Hosea had foretold. That Jesus chose to have His first miracle provide an abundance of wine in the context of a wedding feast is intentional. It signals that the messianic Bridegroom has finally arrived to usher in the great feast and reunite Himself to His bride, the fallen people of Israel.
Mary and the Bride’s Heart
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Mary’s words reflect the heart of a bride in love with her bridegroom. Representing the faithful of Israel, Mary invites the servants, the disciples, and all of us to run after our Bridegroom’s desires, ardently seeking to fulfill whatever He wants of us. |
John’s Gospel goes out of its way to highlight this marriage symbolism, using the word "marriage" itself twice in the opening three verses of this story (Jn. 2:1-3). With this emphasis on the marriage, one would expect to read about the bride and groom. But strikingly, the narrative tells us nothing at all about the newlyweds themselves. Instead, the two main characters in the focus of this story are Mary and Jesus.
This is why some have suggested that Mary and Jesus serve as the symbolic bride and groom, heralding the restoration of the marriage covenant between Israel and Yahweh as Hosea once foretold. With Jesus, this is clear. Jesus is identified in the Gospel of John as the messianic Bridegroom (Jn. 3:29) and He is the main actor at the wedding at Cana, providing the messianic wine in the context of a marriage feast.
We already have seen how Mary represents Israel in this account, echoing Israel’s loving response to Yahweh when the covenant was first established at Mount Sinai. By saying "Do whatever he tells you," Mary recalls Israel’s original words of spousal covenant fidelity — vows that had been severely broken through centuries of sin and idolatry, but ones that are now being restored as the messianic Bridegroom begins His public ministry with His first miracle.
In this light, "Do whatever he tells you" should not be seen as a legalistic call to tediously obey an all-powerful master. Rather, Mary’s words reflect the heart of a bride in love with her bridegroom. Representing the faithful of Israel, Mary invites the servants, the disciples, and all of us to run after our Bridegroom’s desires, ardently seeking to fulfill whatever He wants of us.
Endnotes:
Jesus as man had a mother - Mary - who chosen by God. Jesus as God had no mother. This is why proclaiming Mary to be the Mother of God is wrong. She was the mother of the man Christ put on when He came to Earth.
You seem to avoid the uncomfortable fact that, on the manipulation of one verse, Luther poured the foundation of Protestantism. Therefore, according to the mystifying exegesis you employ, Protestantism is even less Biblical than Mary’s motherhood of God.
Calling it “Marian hogwash” isn’t exactly bolstering your position. As far as I can tell, Mary is prophesied as far back as Genesis 3. In terms of importance, why didn’t God prophesy the coming of the Bible instead?
Bump!
Put on like a Zorro costume? I don't understand. God could have created His own flesh from dust like Adam. Why did He choose to enter through the gate of Mary? Why would he enter into an explicit Mother/Son relationship only to deny the very seed of that relationship personified by the Mother (Mary)?
Rememeber, Genesis prophesied that it would be the seed of the "woman", which totally contradicts the cultural norm that the "seed" is of the "man".
If we fast forward to Isaiah, and the famous prophecy given to Ahaz, we find that Ahaz does not want to ask for sign from God:
Isaiah 7:11 "Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven." [i.e. beyond even human grasp]
Isaiah 7:14 "Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive and bear a son, and shall call his name Imman'u-el."
God completely violates the rules of nature in order to take on the flesh. But He's not allowed to violate our concept of time, space, and human relationships to make Mary His mother? Over and over again, God tells His people "don't put me in a box"; all it takes is the faith of a "mustard seed" to move a mountain. If you say it's not possible for Mary to be the Mother of God, then God is not all powerful. The real answer is that in order to accept the incarnation in the first place, all human understanding of nature has to cease. In the same way, Mary's motherhood of God requires much the same, but why believe the greater miracle and not the lesser? It doesn't compute.
(sigh!)Again, scripture clearly indicates you are wrong. Luke 2:46-51 Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were amazed at His understanding and His answers. When they saw Him, they were astonished; and His mother said to Him, "Son,why have You treated us this way? Behold, Your father and I have been anxiously looking for You." And He said to them, "Why is it that you were looking for Me? Did you not know that had to be in My Father's house?" But they did not understand the statement which He had made to them. And He went down with them and came to Nazareth, and He continued in subjection to them;
Note the "He" is capitalized, indicating God.
Ask yourself - was born or is He self existent? You are confusing God with the man Jesus. Jesus was born as a man but He was God before, during, and after that. As God, He wasn’t born and has no mother.
Why the fixation on trying to establish Mary as “the Mother of God”? Is it because the RCC has a branch that worships her and proclaims her a partner in the salvation of men? The Bible calls such idolatry. Repentance would be the right step.
Correction: opening should read: “Ask yourself - was God born or is He self existent?”
The answer, of course, is both. Your continued insistence on separating Jesus the Man from Jesus, God indicates your desire to force the Mystery of the Incarnation into the bounds of your own human logic. 'There is a way which seems right to man.' But God's ways are above our understanding. Hence my 'fixation' on Mary as Mother of God. This title was given to Mary precisely because of the horrid heresies that arose when others -following the same path down which you are skipping- also decided to apply their finite human logic to the actions of our infinite God.
Frankly, throughout our discussion you have provided no scripture to support your views, relying instead on 'winging it' with your own human logic. In contrast, I have given scripture after scripture both to support traditional Christian orthodoxy and to refute your points. My hope is that in doing so I may bring you to a deeper, more full understanding of just who Our Lord Jesus Christ truly is -One Person with two natures, Human and Divine.
It might be because the Bible version you used began verse 51 with "He". That is gramitaclly correct. The fact that most versions begin verse 51 with "And he...". That is gramatically correct and does away with your "God" interpretation.
You conventiently left out verse 52:
[52] And Jesus increased in wisdom and in stature, and in favor with God and man.
God increased in wisdom and stature with God?
In my post #22 I referred Colossians chapter 2 (to show Christ as creator) and Philippians chapter 2 (to show how he “took upon Himself” human form).
God does not have a mother - if He did, He could not be “I AM”. He would be “son of Mary”. And that’s heresy.
Do you contend that Mary is NOT the Mother of God?
So you are saying that Jesus was only divine and NOT human at all?
Thank you — will read
All I’m saying is that the Bible says Jesus is God the Son, who took on human form, as human was born of a virgin, lived as a man without sin, was crucified for the sin of man as the Lamb of God, died, was buried, and raised from the dead on the 3rd day, and thaw whosoever believes in Him for the forgiveness of sin shall be saved from hell and damnation and will live forever with almighty God in glory. Salvation is of and from and for the glory of the Lord Jesus - not of any works of any man.
Jesus the man had an earthly mother, she is not, was not, can not be the mother of God. She is a mere human who had no more potential to save herself than anyone else and she does not intercede nor help save anyone. Christ alone is the High Priest who intercedes on behalf of His sheep and the Holy Spirit is the only one who probes the deep thoughts of God and helps us commune with Him. God in three persons - complete, everlasting, self existent, creator, sustainer, savior.
God the Father, God the Son and God the Holy Spirit were here eons before Mary showed up...How could she then be their Mother???
Her Son is Jesus Christ, who is both God and Man.
This is one of those Biblical mysteries that we accept on faith.
You can not separate His Divinity!
Perhaps you don’t accept that Christ is both God and Man?
There is a name for that heresy!
There is a name for that heresy!
You guys don't believe in Heaven the way the scriptures portray it...As I understand it, you guys think heaven is a state of mind...Not a physical place...
Jesus the man was born and he died...Jesus, the 2nd part of the Trinity wasn't created in a womb...He already Was...
You don't have to accept that by faith...The record is written in the scriptures...
When we die, this old body will fall off and we'll head to heaven...A physical place...Without our body...
We will receive a new body, ultimately...
Will we still be human men and women??? Pretty unlikely...Not in the sense we know it...
You want to call it a heresy??? Go for it...What's that going to do, discourage me or prevent me from joining your church???
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***Jesus the man had an earthly mother, she is not, was not, can not be the mother of God.***
If you believe that, then you are contradicting the clear words of Holy Scripture. St. John says in Chapter 1, verse 14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” This clearly shows that Jesus, present from all eternity (the Word), was born in the flesh. In order to be born, one has to have a mother. Indeed, Holy Scripture says that the Holy Spirit was His father, because the Holy Spirit overshadowed Mary so that “the holy thing which shall be born of thee shall be called the Son of God.” Luke 1:35b Holy Scripture clearly says that the person born of Mary was God, therefore she was the mother of God.
If you are saying that Mary cannot be the mother of God, then you are saying that Jesus was not God, at least not when He was a baby. This is the heresy of Nestorianism: that Jesus was two distinct persons, the human and the divine. If this is the case, then which person died on the Cross - the human or the divine? If it was the human person, then it was not sufficient to atone for our sins. The doctrine of “Theotokos,” declared by The Church at the Council of Ephesus in 431 A.D., combatted this heresy. The doctrine declares Mary to be “Theotokos,” the “God-bearer” or “Mother of God,” in order to clarify that Jesus was the Second Person of the Trinity and not just a human man or two separate persons. The doctrine had its origins in defining the nature of Jesus as being both human and divine and not separate. Your posts definitely **sound** like Nestorianism.
In addition, if you believe that Mary or any other of the saints cannot intercede for us, then you are, once again, contradicting the clear words of Holy Scripture which say that the saints are now before the throne of God:
Revelation 7:14b, 15 “And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.”
and that they offer their prayers:
Revelation 5:8 “And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.”
and these prayers of the saints are offered upon the altar before the throne of God:
Revelation 8:3-4 “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.”
Well, you understand wrong, then.
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