Jean 2:3,4

The mother of Jesus saith unto Him they have no wine

I.

THE MIRACLE WAS WROUGHT AT THE SUGGESTION OF A MOTHER, and was the result of the promptings of human affection. The first influence that reaches the senses of a child is from the mother; and whatever miracles of blessing have been done in the world may be traced to her. “She who rocks the cradle sways the world.” Jesus was like all human beings in this respect. And now He has entered on His life’s work, it is fitting that He should receive the first call to the exercise of His power from His mother.

II. THE IMPORT OF THE WORDS OF MARY. Some regard them as a passing remark; others as a delicate hint that they should retire. These explanations inadequate. Mary expected some unusual manifestations of Christ’s power, and drew attention to the want of wine to excite His sympathy and help. She knew that there were no ordinary means of procuring wine, and that a crisis had happened in His life which was in keeping with what she knew about Him. Now, therefore, was the time to show to the world who He was. But mingled with this there were selfish elements: personal pride in the expectation of His achievements, and anxiety to keep her old motherly influence over Him.

III. JESUS’ REPLY. Just as He assured her in the Temple that He must be about His Father’s business, so now He told her that a higher motive than a mother’s authority must regulate the manifestation of His glory. The blessings of heaven are bestowed, not according to a capricious favouritism, but according to a fixed principle of Divine government. At first sight the reply seems repellent; but

1. In those days “woman” was a title of respect. When the true dignity of woman is recognized, that is the best name by which she can be known. Emperors have called their queens by this name, and Jesus used it in His tenderest message on the cross.

2. Christ avoided calling Mary His mother for the same reason that He refused to acknowledge David as His Father. Henceforth He was not to be known as her Son, but as the Son of the Eternal Father.

3. “What have I to do with thee,” a common phrase indicating the conclusion of all debate. It has no severity in it, and may have been uttered in a tone and with a gesture that could not be reported. Anyhow, Mary’s feelings were not hurt, as is seen from her expectant words to the servants.

IV. THE SON HAD NOW BECOME LORD EVEN OF HIS OWN MOTHER, and her happiness could only be secured by obedience to Him. (H. Macmillan, LL. D.)

The anxious mother

I. THE SOLICITUDE SHE FELT. While it becomes the friends of Jesus to be careful for nothing (Philippiens 4:6; Matthieu 6:31; Luc 10:41), Mary’s distress was

1. Natural, seeing that the wine failed through the arrival of her Son and His companions.

2. Beautiful, inasmuch as it was sympathy with others.

3. Permissible, because a habit enjoined by Christ (Marc 12:31; Luc 6:31, Luc 10:36; Jean 15:17; Romains 12:10; Philippiens 2:4).

III. THE REQUEST SHE MADE. That Christ should establish His Messiahship by miracle.

1. In turning to Christ in her emergency, Mary acted with propriety, teaching us where to go with our troubles as they arise (Hébreux 4:15; 1 Pierre 5:7).

2. In prescribing to Christ the manner of His help, her example must be eschewed; Christ then, as now, regulating all His movements by the will of the Father (Éphésiens 1:11).

3. In failing to grasp the character of Christ’s mission, she represents the dulness of the natural heart (1 Corinthiens 2:14).

III. THE REPROOF SHE RECEIVED.

1. Inconceivable that there was any contempt in it (1 Jean 3:5; 1 Pierre 2:22). In this let Christ be our exemplar (Éphésiens 6:2).

2. A respectful reminder that henceforth He had passed beyond His earthly home, and had entered upon engagements in which the will of God was supreme (Jean 4:34; Jean 6:38).

(1) Whom Christ loves He reproves when they go astray (Heb Apocalypse 3:19).

(2) There are higher obligations than those due to parents (Actes 4:19).

(3) In all matters connected with religion and conscience (Jaques 4:12),

IV. THE COMFORT SHE OBTAINED. Repelling the suggestion of a public demonstration, He intimated by some explained sign that His assistance would not be wanting. So it is ever His custom to mingle mercy with judgment (Psaume 101:1).

V. THE TRUST SHE DISPLAYED. With quiet confidence she directed the servants to hold themselves in readiness to execute any instructions He might give, symbolizing the faith which is ready to interpret and cling to Christ’s hints of favour, whether found in His Word or Providence. (T. Whitelaw, D. D.)

Mine hour is not yet come

Christ’s hour

I. CHRIST’S HOUR WAS THE TIME FIXED BY THE FATHER. No outward event or motive could decide when it was right for Him to do a mighty work. He waited obscure and inactive for thirty years, until the hour appointed had come for beginning His public ministry; and when He entered on its career, all its incidents were regulated by the Father’s predetermined purpose.

II. THE ULTIMATE REFERENCE IS TO THAT POINT OF HIS LIFE MOST DECISIVE OF ALL, THE HOUR OF HIS GLORIFICATION. But the way lay through the valley of the shadow of death. The hour when He was glorified was the hour when His work was finished. Jesus, therefore, connected the hour of His greatest triumph with the hour of His greatest defeat: and everything that promoted His glory made sure His death. The converse on the Transfiguration Mount was about His decease (see also Jean 12:23). All this was realized here in anticipation. He saw the inevitable connection between the miracle and His hour of doom. We need not wonder, therefore, that He should hesitate before performing an act involving such tremendous issues. His mother knew nothing of all this, and His gentle words of rebuke struck a note which He meant to vibrate in her heart like the memorable word of Simeon in the Temple. It is striking that we hear no more of Mary in St. John until she stands beside the cross.

III. This foreshadowing of the cross by the first manifestation of Christ’s glory is TYPICAL OF A COMMON HUMAN EXPERIENCE. The marriage indicated the commencement of the most serious part in the drama of life, in which self-sacrifice is continually necessary. Marriage is nature’s preparation for death. Death empties the world and marriage is ordained to replenish it. The happiest hour of life is thus intimately connected with the saddest. And so with all the glories of man. Triumph and success come late in life and are associated with ebbing strength and failing desire, which rob them of nearly all their pleasure.

IV. WITH PURIFIED FAITH AND SPIRITUAL INSIGHT MARY ENTERED INTO HER SON’S DESIGN. Her command to the servants proves the greatness of her faith. (H. Macmillan, LL. D.)

The supreme hour

(cf. Jean 17:1):--

I. A DESTINY FORESEEN. It has been maintained that there is a fixed plan and destiny for each life. What then about the multitude of wicked and suffering lives? And yet it is impossible that God should not have some plan and purpose for all: for Divine Providence is the care for the whole and for each part. Otherwise chance and accident would be governors of the world. To get out of this order and follow our own blind wills, however, is possible. We are ever treated as creatures to whom choice is offered. God will not compel us; but He will guide our lives if we will trust Him. But we can choose to stand in antagonism to His purposes. All sin does this. Yet there is a Sovereignty which is able to see all contingencies and provide for every catastrophe. Therefore there is a work for each to do and a time to do it in. We come into life for a purpose. What that is seems hidden. We learn by experience. Christ’s mission, of course, was of transcendant importance; but He comes possessed of a conviction that He is sent to do a special work in a special hour. This is constantly on His lips. There was to be nothing accidental. He completely foresaw and foretold His destiny, What that was stands out clear in its own light--death for our salvation. Take that away and what is left? Like music without the leading part, the air, there may be harmony, but there is no meaning. So as Christ knows it is coming He prepares Himself and His disciples for it. And when it comes He cries “It is finished.”

II. A FORESEEN DESTINY TRIUMPHING OVER ALL OBSTACLES. What wonderful preservations there were which prevented any failure. The thought of Christ’s possible failure is overwhelmingly terrible. Yet He was tried in every possible way. The devil tried Him by his temptations; His friends by their endeavours to seize Him as a madman; the Pharisees by their invitations; the people by their attempt to crown Him; His townsmen by their attempt to assassinate Him. Twice the reason is said to be “because His hour was not yet come.” The hour came, not a moment too soon or too late, but at the appointed time. Conclusion:

1. A word of comfort to His servants in times of anxiety about their lives and work. If we have surrendered ourselves to God let us accept curler and place without fear.

2. A word of encouragement to workers whose results seem so meagre. Be still, live on, every pulse beat brings the hour of glory nearer.

3. Let no man fear premature death, “A man is immortal till his work is done.” (W. Braden.)

Our hour

I. THE HOUR THAT STRIKES WHEN GOD CALLS TO HIGHER DUTY, better thoughts, purer purposes, more unworldly aims than are common in this lower life. Neglect that and you have lost a great possession. You may succeed elsewhere, but you have suffered the supreme loss. You are not watching for it: it may come and go and leave you a wreck.

II. THE HOUR CALLS IN SPECIAL MOMENTS OF TEMPTATION. Every soul has in it its special strand of sin. We find it out by contemplating what is hardest for us to give up, what we most like, what we least like to do. The call comes and our hour approaches.

III. Then there is THE LAST HOUR WHICH BELONGS TO US ALL, about which it is impossible to speak since none of us have died. But it is coming quickly. Prepare for it. (Canon Knox-Little.)

Our hour

I. NO HOUR IS UNIMPORTANT. It may seem to be, and be treated as trivial. But an architect will tell you that every stone in a building is necessary for the strength and symmetry of the whole. So with life. Its hours are of untold value in relation to each other and the great whole.

II. ANY HOUR MAY BE TO US THE MOST MOMENTOUS HOUR OF ALL. There may come quite unexpectedly some solemn event which rosy change the whole purpose and current of our life. A letter, a friend, a call, a casual visit to a stranger’s house, may result in beginning a business or finding a wife. This may not be the supreme hour, but it assuredly leads to it. It is one link in the chain of hours; take away that one and all the possibilities of the future are gone. The present hour contains the germ of our destiny.

III. TO EVERY LIFE SOME GREAT AND SOLEMN PERIOD COMES, a decisive period, a turning point, one which condenses in itself all others, and for which all others have prepared--just as the hundred years of patient culture have prepared the aloe for the single year in which it flowers. It may come in youth of middle age. Then what we are is proved and what we shall be decided. (W. Braden.)

Christ’s treatment of His mother

The phrase ἐμοὶ χαὶ σοί is a literal translation of the Hebrew ילךְמַה־לּי (Josiah 22:24; 2 Samuel 16:10; 1Ki 18:18; 2 Rois 3:13; Matthieu 8:29, Matthieu 27:19; Marc 1:24). It is also found in the classics. The radical idea appears to be: “What have we in common? Our relations are wholly different.” The formula there is used to express unwillingness to be disturbed or hindered by any one. It always implies reproof, although sometimes a friendly one merely (2 Samuel 16:10), here, “Mingle not thyself in my concerns; we pursue different aims and thou comprehendest me not.” If Christ, then, did not consider this as a suitable occasion for the performance of a miracle, why does He, nevertheless, follow His mother’s suggestion? Because it could not, on the other hand be regarded as an unsuitable one for it offered Him an occasion for proving His philanthropic disposition. As Messiah He uttered the reproof, as a son He complied with the request. The address γύναι is not disrespectful, but solemn, (cf. the address from the cross Jean 19:26). Augustus thus addresses Cleopatra: “Take courage, O woman, and keep a good heart.” That the look of Jesus expressed more than His words convey, may be gathered from the address of His mother to the servants. (A. Tholuck, D. D.)

The sense is what have I as God to do with thee a woman?. Dost thou suppose that the Divine power by which I work miracles can be set in motion by thee because thou art the mother of My humanity? Hence Christ who loved and revered His earthly mother (Luc 2:51; Jean 19:26) teaches us to begin with love and reverence to our Heavenly Father. “The hour of My weakness derived from thee has not yet come; but it will come, and when that hour of human infirmity arrives, and when that infirmity of which thou art the mother, hangs on the cross, then will I own thee.” Jean 19:26 is the best comment on this text. (Bp. Wordsworth.)

Mary catches at the little unobtrusive word, not yet, and with great penetration infers from it, then it will come! (Herberger.)

The reasonableness of this incident

If this miracle was one of the manifestations of Jesus as the Son of God, can anything be more natural or consistent than that it should be introduced by words which declare that He could not be in subjection to any earthly authority, while yet the act itself was an act of ministry to even the commonest necessities of the sons of Earth? Is not this apparent contradiction accomplishment of His work, the exhibition of Him in His complete character? He will not be the servant of His creatures, not even of His mother; He obeys the will which all are created to obey. He will be the servant of His creatures. He is come into the world for that end. He is doing the will of His Father when He is stooping to the lowest of all. (F. D. Maurice, M. A.)

Mariolatry

Jesus Christ Himself is the expression of the fatherly and motherly nature in God. But this great truth was lost sight of in the dark ages; and the strange idea arose that even Christ Himself was what God was formerly conceived to be--a stern and angry judge, needing intercession and appeased with difficulty. The manhood in Him, from its very sinlessness, was supposed to be implacable; and therefore the pitying, compassionate womanhood was personified by His mother, who acted the part of intercessor between Him and a guilty world. She was a human being, having all a human being’s experience of sin, its temptations, trials, and sorrows; having the consciousness of weakness in herself, teaching her how hard it is not to sin, which would necessarily make her compassionate towards others. We all know how, step by step, she has been raised from that position of participation in human sin and sorrow to an exemption from it. We can trace this gradual ascent in the pictures of her which represent her first as alone; then with the infant Saviour in her arms; then with Christ crowning her; then kneeling before Him; then sitting a little lower; then on a level with Him. And now there is a tendency to place her above Him; for there are more churches dedicated to her than to Him. In Rome God the Father is almost unknown, and God the Son has ceased to be an object of adoration. The Father is pictorially represented as an old man, and the Saviour as a little child; arid both are made subservient to the Virgin. But there is a Nemesis in this last monstrous development. By the doctrine of the Immaculate Conception, thus paying Divine honours to her, she is removed further from the sympathies of men, and the attraction of her intercession will ultimately be weakened. What made her worship so alluring was the mistaken idea that just because she was a tender human being--a loving, sainted mother--having the knowledge of sin, she would be less severe towards the frailties of men. But this charm she will lose by her deification. She will come to be regarded as a stern and implacable judge, having no sympathy with men, because she is herself withdrawn from the possibilities of their frailties; and the confiding trustfulness with which prayers are now offered to her will cease to be felt. Indeed, the change has already taken place, and the supposed mother of the Virgin, called St. Anne, is now invoked to entreat her daughter to ask her Son to be propitious to the suppliant. Where is to be the end of such meditatorship? May not the Virgin’s grandmother be also brought in? And if the Virgin is to be regarded as conceived without sin, must not her mother also--and so on--back to Adam; and thus the doctrine of the Fall and of original sin be done away with altogether, and with it the standing-ground and necessity of the Church? How simple and satisfactory the truth itself which is thus so strangely perverted! (H. Macmillan, LL. D.)