Jesus Turning Water into Wine Meaning: A Reflection on the Wedding at Cana and the Glory of God
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The story of Jesus turning water into wine at the Wedding at Cana is one of the most profound and symbolic events in the Gospels. This miraculous event, often referred to as Jesus’ first public miracle, is rich in meaning and significance. By exploring the meaning of Jesus turning water into wine, we can gain deeper insights into the cultural and spiritual implications of this act, its connection to Jewish traditions, and the revelation of Jesus’ divine nature and mission.
In this blog post, we’ll delve into the cultural context of ancient Jewish weddings, the significance of the wine, and the profound theological insights revealed through this miracle.
The Ancient Jewish Wedding: A Celebration of Joy and Honor
The Cultural Importance of Wine
In ancient Jewish culture, a wedding was a huge event, often lasting several days, involving the entire community. Wine played a crucial role in these celebrations, symbolizing joy, blessing, and abundance. As Psalm 104:15 expresses, wine “makes the heart glad.”
Therefore, running out of wine at a wedding was more than just a minor inconvenience; it was a serious breach of social etiquette and hospitality. It could bring embarrassment and shame upon the host family and cast a negative shadow over the newlyweds’ future, as it indicated a lack of provision and blessing.
The Consequences of Running Out of Wine
The shortage of wine at the Cana wedding was not just a logistical issue; it was a potential social disaster. Hospitality is a highly valued virtue in Jewish tradition. Failing to provide adequately for guests could lead to a sense of dishonor. This backdrop makes Jesus’ intervention not only a miracle of provision but also a restoration of honor and joy to the celebration.
The Miracle at Cana: A Revelation of Kavod and Doxa
Understanding Kavod and Doxa
The Hebrew word kavod and the Greek word doxa both mean “glory,” but they carry a rich depth of meaning beyond just splendor or honor. Kavod in Hebrew also implies weightiness and significance, often associated with the tangible presence of God. This is seen in the Hebrew Scriptures where God’s kavod appears as a cloud or fire, symbolizing His holiness and majesty (Exodus 24:15-17).
In the Septuagint, the Greek translation of the Hebrew Bible, kavod is translated as doxa, which, in the New Testament, becomes a term to describe the divine glory revealed through Jesus Christ. Doxa encompasses the full manifestation of God’s character, power, and majesty, as revealed in Jesus’ life and works. In John’s Gospel, doxa specifically refers to the glory revealed through Jesus’ miracles, teachings, and ultimately, His resurrection.
The Significance of “On the Third Day”
The timing of the miracle at Cana, described as occurring “on the third day” (John 2:1), carries significant biblical symbolism. This phrase directly connects to key moments in Jewish tradition, particularly the giving of the Torah at Mount Sinai and the celebration of Shavuot.
In Exodus 19:10-11, God instructs Moses to prepare the people because on the third day, He would descend on Mount Sinai to give the Torah. This day marks a profound revelation of God’s kavod (glory) to Israel, establishing a covenant that defines their relationship with God. Shavuot, celebrated fifty days after Passover, commemorates this event and is seen as the time when God gave the Torah to the people, symbolizing divine instruction and covenantal blessing.
Dr. Vered Hillel (one of my favorite AND toughest professors at MJTI) draws a compelling parallel between these events and the miracle at Cana, noting that “the phrase ‘on the third day’ is significant because in both Exodus 19:10 and John 2:1 it heralds the revelation of the kavod Adonai at the giving of the Torah and the revelation of the doxa of Yeshua as the Living Torah“. (Hillel)
This alignment not only emphasizes the continuity between the Old and New Covenants but also highlights the fulfillment of the Torah in Jesus, who is the Living Word.
The wedding at Cana and the giving of the Torah are both moments of divine revelation. At Sinai, God’s kavod was revealed amidst thunder and lightning, marking the establishment of His covenant with Israel. At Cana, Jesus’ first miracle reveals His doxa, pointing to His divine nature and mission as the Messiah. This miracle of turning water into wine, done on the third day, symbolically parallels the divine manifestation at Sinai, marking a new phase in God’s redemptive plan through Jesus, the embodiment of the Torah.
This narrative connects the giving of the Torah at Sinai and the revelation of Jesus at Cana, both pivotal moments of divine self-disclosure. The “third day” serves as a symbolic bridge between these revelations, underscoring Jesus as the fulfillment of the Torah and the bringer of a new covenant, rich with grace and truth.
The Eschatological Implications: A Foretaste of the Kingdom
The Messianic Banquet
The abundance of wine at Cana serves as a symbol of the Messianic age, often depicted as a grand banquet in Jewish eschatological thought (eschatology is concerned with death, judgment, and the final destiny of the soul – the end times essentially).
Prophets like Amos and Isaiah speak of a future time when the hills will “drip with sweet wine” and the Lord will prepare a feast of rich foods and aged wines:
“Behold, days are soon coming”
amos 9:13-14 tlv
—it is a declaration of Adonai—
“when the plowman will overtake the reaper
and the one treading grapes, the one sowing seed.
The mountains will drip sweet wine
and all the hills will melt over.
14 Yes, I will restore the captivity of My people Israel.
They will rebuild desolated cities and dwell in them.
They will plant vineyards and drink their wine.
They will also make gardens and eat their fruit.
15 Yes, I will plant them on their land,
and they will never again be plucked up
out of their land that I have given to them.”
Adonai, your God, has said it.
On this mountain, Adonai-Tzva’ot
Isaiah 25:6-8 TLV
will prepare a lavish banquet for all peoples—
a banquet of aged wine—
of rich food, of choice marrow, of aged wine well refined.
7 On this mountain He will swallow up
the shroud that enfolds all peoples,
the veil spread over all nations.
8 He will swallow up death forever.
my Lord Adonai will wipe away tears from every face.
He will remove His people’s reproach from all the earth.
For Adonai has spoken.
The act of saving the best wine for last can also be seen as a foreshadowing of the eschatological (end times) promise in Christian theology, where the ultimate fulfillment and joy are reserved for the end. It signifies that the best is yet to come, pointing towards the future Messianic banquet where believers will experience the fullness of joy and communion with God.
The Role of Faith and Obedience
Mary’s role in the Cana narrative is a testament to faith and obedience. Her instruction to the servants, “Do whatever He tells you” (John 2:5), shows her trust in Jesus’ divine capability. This act of faith sets the stage for the miracle, emphasizing that divine intervention often requires human cooperation. Mary’s faith and the servants’ obedience lead to the revelation of Jesus’ doxa, inviting all who witness the event into a deeper understanding of His divine mission.
Why Does Jesus Use the Term “Woman” When Referring to Mary
In the narrative Jesus addresses His mother Mary (or Myriam as it would have been in the Hebrew) as “woman” rather than “mother” or an equivalent of “ma’am.” This term may sound distant or even disrespectful in modern contexts, but in the biblical and cultural context of the time, it was not an uncommon or disrespectful way to address a woman. Here are a few possible reasons for this choice of address:
- Cultural Context: The term “woman” (γύναι, gynai in Greek) was a respectful and formal address in the cultural context of Jesus’ time. It did not carry the harsh or impersonal tone it might in contemporary English. For instance, in other examples in the Gospels, Jesus uses the same term to address women in a caring and respectful manner, such as when He spoke to the Samaritan woman at the well (John 4:21) and to Mary Magdalene after His resurrection (John 20:15).
- Theological Significance: By using “woman,” Jesus may be emphasizing a broader theological point. In the context of John’s Gospel, this term can be seen as an indication of a new relationship and role. It subtly shifts the focus from their natural familial relationship to a more universal and redemptive role that Mary and all humanity have in the divine plan. This address might highlight that Jesus’ mission and identity go beyond His earthly family ties, indicating the start of His public ministry and the fulfillment of His divine mission.
- Foreshadowing the New Covenant: Jesus’ response to Mary, “What does this have to do with us? My hour has not yet come” (John 2:4), suggests a foreshadowing of His ultimate purpose—His death and resurrection. This reference to “His hour” indicates the divine timeline in which Jesus operates, where He answers primarily to the will of the Father. By addressing Mary as “woman,” Jesus may be subtly indicating that while He respects and honors her, His divine mission and timing are directed by God alone.
My Final Thoughts: The Glory of God in Everyday Life
This miracle at the wedding at Cana not only addressed a practical need but also served as a powerful revelation of Jesus’ divine nature and the new covenant He came to establish. It symbolizes the new covenant of grace and truth through Jesus, the Living Torah.
For us today, this story is a rich source of theological insight and spiritual encouragement. It reminds us that Jesus brings joy and abundance into our lives, transforming our ordinary experiences into extraordinary encounters with God’s glory. It challenges us to live in faith and obedience, trusting in the fullness of God’s provision and timing.
The miracle at Cana is a powerful sign of the doxa of Jesus, pointing us to the ultimate revelation of God’s glory in the Messianic kingdom. It invites us to look forward with hope and joy to the eternal celebration with our Lord, where we will fully experience the kavod of God. I pray we will be inspired to seek the glory of God in our everyday lives, witnessing His transformative power and grace in all we do.
Tree of Life (TLV) – Scripture taken from the Holy Scriptures, Tree of Life Version*. Copyright © 2014,2016 by the Tree of Life Bible Society. Used by permission of the Tree of Life Bible Society.
Hillel, Vered. “The Wedding at Cana and the Glory of God.” Kesher Journal