By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 62:1-5; Response: Psalm 96:1-3, 7-10; Second Reading: 1 Corinthians 12:4-11; Gospel: John 2:1-11
The Isaiah reading begins with synonymous parallelism — two lines that say the same thing. “Zion” and “Jerusalem” are synonyms, and twice the prophet declares he will not be silent. The next two lines are also parallel. First “vindication” and “victory” are synonyms. Second “the (shining) dawn” and “a burning torch” are similar images. In both cases, shining light symbolically carries the news of Jerusalem’s vindication to distant peoples. Thus: “Nations shall behold your vindication, and all the kings your glory.” Again these two phrases are similar in meaning.
Jerusalem “shall be called by a new name.” Previously Jerusalem was called “Forsaken” and “Desolate.” Instead, Jerusalem will be called “My Delight” and “Espoused.” These new names indicate that God is forming a new relationship with Jerusalem. This passage describes God as a bridegroom, and Jerusalem as his bride. Jerusalem suffered, but now God is offering redemption. This new relationship is characterized by God’s love for Jerusalem and its people — “so shall your God rejoice in you.” Jerusalem is even described as “a glorious crown” and “a royal diadem held by your God.” This depicts Jerusalem and its people as precious to God.
Next, Paul describes “different kinds of spiritual gifts” in his first letter to the Corinthians. He emphasizes that all of these spiritual gifts originate from the same Spirit, the same Lord (Jesus), the same God. These spiritual gifts are given to different individual persons, but always they are “given for some benefit” by God.
Paul lists various spiritual gifts — wisdom, knowledge, faith, gifts of healing, mighty deeds, prophecy, discernment of spirits, “varieties of tongues,” and “interpretation of tongues.” Paul insists that each of these spiritual gifts are given by the same, one spirit. As he concludes: “one and the same Spirit produces all of these, distributing them individually to each person as he wishes.”
This section on spiritual gifts (1 Corinthians 12:4-11) is followed by the imagery of individual Christians as many parts of the one body of Christ (1 Corinthians 12:12-30). Just as all Christians are united in the Holy Spirit and its gifts, so also all Christians are united by a common belonging to Christ our redeemer. Paul emphasizes this unity because the Corinthian Christian community had much division and conflict, which Paul is trying to heal.
In today’s Gospel (John 2), Jesus turns water into wine at a wedding in Cana of Galilee. This is recognized as the first “sign” that Jesus performs in John’s Gospel. The Gospel narrator directly notes: “Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him.” All of Jesus’ signs are intended to help people believe that he is the Son of God. This purpose is repeatedly noted in John’s Gospel. Further, this sign at the wedding in Cana is described as revealing Jesus’ glory (2:11). Similarly, John’s prologue says: “And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son” (John 1:14). John’s Gospel repeatedly says that Jesus reveals God’s glory by his miraculous signs — and also by his Incarnation, Crucifixion and Resurrection.
We are told about the wedding at Cana that “the mother of Jesus (Mary) was there (and) Jesus and his disciples were also invited to the wedding.” It is notable that Mary takes the initiative in asking her son Jesus to perform a miracle. She says: “They have no wine.” Jesus responds: “Woman, how does your concern affect me? My hour has not yet come.” Addressing someone as “woman” was not considered rude in that cultural context, but it was not the normal way for a son to address his mother. During his crucifixion, Jesus again uses “woman” to address his mother Mary: “When Jesus saw his mother and the disciple there whom he loved, he said to his mother, ‘Woman, behold, your son.’ Then he said to the disciple, ‘Behold, your mother.’” (John 19:26-27). In both cases, Jesus is apparently addressing Mary primarily as a disciple instead of as his mother. Jesus is carrying out his mission as the Son of God when he performs signs and when he is being crucified. By these actions, Jesus is redeeming all humanity — including Mary.
Jesus’ question is, “How does your concern affect me?” Jesus is indicating that this shortage of wine is not really his concern, and yet his mother wishes for him to remedy the situation. Jesus further states “My hour has not yet come.” John’s Gospel usually uses “the hour” to refer to the time of Jesus’ crucifixion — for which he was sent by the Father.
Jesus first commands that the servers fill six stone water jars. Two details are important. First: these jars are for “Jewish ceremonial washings.” By turning this water into wine, Jesus creates a contrast between the old covenant of Moses — characterized by ceremonial purification washings — versus the new covenant in which we are cleansed by Jesus’ blood. Secondly, a huge amount of water is turned into wine — a total of about 120 to 180 gallons. This is truly a remarkable abundance of wine. In the Old Testament, abundant wine is symbolic of a future age of prosperity caused by God’s blessing. An example would be Joel 4:18: “On that day the mountains will drip new wine.” This imagery is used to describe God’s promises to “restore the fortunes of Judah and Jerusalem” (Joel 4:1) on that day.
Finally, we should note that the bridegroom was responsible for providing wine for the wedding banquet. By providing high-quality wine in abundance, Jesus is acting as a bridegroom. This is symbolic of Jesus establishing a new relationship with God’s people — his bride. Similar imagery is found in Isaiah 62 (today’s reading) to describe the relationship of God with his people. Likewise, Jesus’ encounter with the Samaritan woman (John 4) is reminiscent of Moses and Jacob who first encountered their future brides at water wells.
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.