Fill the Water Pots
Sermon
THE GREENING OF THE GOSPEL
SERMONS FOR ADVENT, CHRISTMAS AND EPIPHANY SUNDAYS 1-8 IN ORDINARY TIME)
To Christians who believe in total abstinence, John's account of the first miracle of Jesus can be a stumbling block. Years ago, during my days of graduate study, I worked as a hospital attendant on the swing shift. For a full year, I was assigned to a locked ward where patients with chronic psychological problems received care. Part of the therapy program included Sunday worship. Various outside clergy were invited to conduct services.
One Sunday evening an evangelical group came in to witness. They decided to show a movie, illustrating the life of Christ. The beginning, dealing with the birth and early life of Jesus, went well. Then the incident of the wedding feast in Cana flashed across the screen. Jesus is shown turning the water into wine. Suddenly, one of the disturbed patients arose in the darkened room, stumbled over a few chairs, and made his way toward the light and the open door. It was evident that he was in a rage as he made his exit.
Sensing something was wrong, the other hospital attendant serving with me followed the man to his room. I had to remain in the large assembly hall with the other patients who were quietly viewing the movie. Later, I learned from my fellow worker the cause of the patient's distress. He was a wino and was trying to kick the habit.
Because of his limited knowledge of the Bible, he was unaware that the Cana miracle was part of the biography of Jesus. The patient's consternation and shock was so great that he had to be sedated and restrained. This young alcoholic deeply resented the fact that Jesus seemed to be encouraging the habit that was destroying his own life.
In the ancient world wine was a water substitute. During the dry season water was scarce and often polluted; so fermented wine, purified in the aging process, was used extensively. But there is a continuing Biblical condemnation against the excessive use of wine and drunkenness. (Habakkuk 2:5; Isaiah 28:7; Leviticus 10:9; Ezekiel 44:21)
The Book of Proverbs has a classic statement: "Wine is a mocker, strong drink is raging and whosoever erreth thereby is not wise." (20:1) John the Baptizer followed the abstinence of the Nazarites. (Luke 1:15) Jesus, on the other hand, was not an ascetic. He participated in the normal social amenities. In contrast to John the Baptizer, perhaps this is why the Master was accused of being a "wine bibber" and a "glutton." (Matthew 11:18-19; Luke 7:33-34) But he was also accused of being a friend of sinners. St. Paul advised his followers against drunkenness; but rather to be filled with the Holy Spirit (Ephesians 5:18); and to abstain from any practice if it damaged their Christian witness. (Romans 14:21)
All this needs to be said by way of introduction to the Cana story. Alcoholism in the modern world has proved to be such a spoiler, that no one should interpret this episode in the life of Jesus as an affirmation of social drinking. Pure water is plentiful in the Western world where the problem of alcoholism is most pronounced. So the Cana narrative must be interpreted with great care.
The fact that Jesus was present at the wedding feast is a sign of the Master's identification with the joys, as well as the sorrows, of the people. In the ancient world, second only to the great religious festivals, weddings were the largest and most celebrated happenings in village life. Wedding feasts would often last a week. Jesus probably arrived with his Disciples toward the end of the week. The bride and groom were probably family friends. He wanted to be on hand to congratulate the couple. Certainly Mary, the mother of Jesus, must have been intimate with the family of the bride or groom, or else she would not have raised the question concerning the diminishing wine supply.
The King James translation of the answer of Jesus to Mary's inquiry has been softened in subsequent renderings. In the New International Version, for example, it reads: "Dear woman, why do you involve me? My time has not yet come." (v. 4) It reminds us somewhat of the response of the twelve-year-old Jesus in the temple at Jerusalem. But Mary is undaunted. She quickly instructs the servants to do whatever Jesus requests.
At the command of Jesus the water pots were filled. The servants then carried a sample of the contents of the water pots to the head steward as Jesus had instructed them. Sometime during the process of filling and delivering the vessels, the contents were transformed. The steward was overjoyed. He tasted the wine and praised it. Normally, after extended celebration; the quality of the wine grew poor. But the steward felt that the bridegroom, in this instance, had saved the best for the last. The Gospel author comments that this is the first miracle that Jesus performed at the beginning of his public ministry.
In the context of the ancient world, the miracle at Cana must be considered in the same category with the feeding of the five thousand. Jesus was ministering to a corporate human need, as over against his highly individualized ministries. While dwelling upon the Cana event as one of the markings in the life of our Lord, the symbolism in John's record must not be overlooked. In contrast to John the Baptizer, the life of Jesus was, in its human and divine dimension, involved in every aspect of the human circumstance.
No wonder Jesus was so controversial. He identified with all kinds of people in all kinds of settings. In his life he spelled out a new definition of holiness. Traditionally, holy persons were solemn, removed, even aloof. These were the characteristics of the Pharisees. But it was not so with the Master.
Prophets before him had uttered strong words in defense of the poor and in condemnation of the oppressors. But the prophets were men apart. In his redemptive mission, Jesus dared to engage the untouchables at both ends of the social spectrum. He mingled with sinners, publicans, women, Samaritans, rich and poor. He lived out a pervasive, all-inclusive love for each person. This gave birth to a new conception of the nature of God. Periodically, he sought solitude for prayer and reflection; but he always returned to fill the lives of the people with grace and truth.
The miracles of Jesus represented his expenditure of divine currency. He refused to use his powers, however, for display. But he was always ready to pour out the resources of his humanity and divinity upon persons and in places where his witness would glorify God.
Though John's Cana narrative would seem to indicate that only Mary, the servants, and his Disciples knew the source of the new wine, I am sure the consequences of that miracle spread like wildfire among the guests and across the countryside. The fact that he cared enough to extend the festivities of a wedding feast suggests a kindly understanding of human happenings. Times of celebration are needed to break the spell of boredom and provide moments and memories that fill our lives with joyous meaning.
One Sunday evening an evangelical group came in to witness. They decided to show a movie, illustrating the life of Christ. The beginning, dealing with the birth and early life of Jesus, went well. Then the incident of the wedding feast in Cana flashed across the screen. Jesus is shown turning the water into wine. Suddenly, one of the disturbed patients arose in the darkened room, stumbled over a few chairs, and made his way toward the light and the open door. It was evident that he was in a rage as he made his exit.
Sensing something was wrong, the other hospital attendant serving with me followed the man to his room. I had to remain in the large assembly hall with the other patients who were quietly viewing the movie. Later, I learned from my fellow worker the cause of the patient's distress. He was a wino and was trying to kick the habit.
Because of his limited knowledge of the Bible, he was unaware that the Cana miracle was part of the biography of Jesus. The patient's consternation and shock was so great that he had to be sedated and restrained. This young alcoholic deeply resented the fact that Jesus seemed to be encouraging the habit that was destroying his own life.
In the ancient world wine was a water substitute. During the dry season water was scarce and often polluted; so fermented wine, purified in the aging process, was used extensively. But there is a continuing Biblical condemnation against the excessive use of wine and drunkenness. (Habakkuk 2:5; Isaiah 28:7; Leviticus 10:9; Ezekiel 44:21)
The Book of Proverbs has a classic statement: "Wine is a mocker, strong drink is raging and whosoever erreth thereby is not wise." (20:1) John the Baptizer followed the abstinence of the Nazarites. (Luke 1:15) Jesus, on the other hand, was not an ascetic. He participated in the normal social amenities. In contrast to John the Baptizer, perhaps this is why the Master was accused of being a "wine bibber" and a "glutton." (Matthew 11:18-19; Luke 7:33-34) But he was also accused of being a friend of sinners. St. Paul advised his followers against drunkenness; but rather to be filled with the Holy Spirit (Ephesians 5:18); and to abstain from any practice if it damaged their Christian witness. (Romans 14:21)
All this needs to be said by way of introduction to the Cana story. Alcoholism in the modern world has proved to be such a spoiler, that no one should interpret this episode in the life of Jesus as an affirmation of social drinking. Pure water is plentiful in the Western world where the problem of alcoholism is most pronounced. So the Cana narrative must be interpreted with great care.
The fact that Jesus was present at the wedding feast is a sign of the Master's identification with the joys, as well as the sorrows, of the people. In the ancient world, second only to the great religious festivals, weddings were the largest and most celebrated happenings in village life. Wedding feasts would often last a week. Jesus probably arrived with his Disciples toward the end of the week. The bride and groom were probably family friends. He wanted to be on hand to congratulate the couple. Certainly Mary, the mother of Jesus, must have been intimate with the family of the bride or groom, or else she would not have raised the question concerning the diminishing wine supply.
The King James translation of the answer of Jesus to Mary's inquiry has been softened in subsequent renderings. In the New International Version, for example, it reads: "Dear woman, why do you involve me? My time has not yet come." (v. 4) It reminds us somewhat of the response of the twelve-year-old Jesus in the temple at Jerusalem. But Mary is undaunted. She quickly instructs the servants to do whatever Jesus requests.
At the command of Jesus the water pots were filled. The servants then carried a sample of the contents of the water pots to the head steward as Jesus had instructed them. Sometime during the process of filling and delivering the vessels, the contents were transformed. The steward was overjoyed. He tasted the wine and praised it. Normally, after extended celebration; the quality of the wine grew poor. But the steward felt that the bridegroom, in this instance, had saved the best for the last. The Gospel author comments that this is the first miracle that Jesus performed at the beginning of his public ministry.
In the context of the ancient world, the miracle at Cana must be considered in the same category with the feeding of the five thousand. Jesus was ministering to a corporate human need, as over against his highly individualized ministries. While dwelling upon the Cana event as one of the markings in the life of our Lord, the symbolism in John's record must not be overlooked. In contrast to John the Baptizer, the life of Jesus was, in its human and divine dimension, involved in every aspect of the human circumstance.
No wonder Jesus was so controversial. He identified with all kinds of people in all kinds of settings. In his life he spelled out a new definition of holiness. Traditionally, holy persons were solemn, removed, even aloof. These were the characteristics of the Pharisees. But it was not so with the Master.
Prophets before him had uttered strong words in defense of the poor and in condemnation of the oppressors. But the prophets were men apart. In his redemptive mission, Jesus dared to engage the untouchables at both ends of the social spectrum. He mingled with sinners, publicans, women, Samaritans, rich and poor. He lived out a pervasive, all-inclusive love for each person. This gave birth to a new conception of the nature of God. Periodically, he sought solitude for prayer and reflection; but he always returned to fill the lives of the people with grace and truth.
The miracles of Jesus represented his expenditure of divine currency. He refused to use his powers, however, for display. But he was always ready to pour out the resources of his humanity and divinity upon persons and in places where his witness would glorify God.
Though John's Cana narrative would seem to indicate that only Mary, the servants, and his Disciples knew the source of the new wine, I am sure the consequences of that miracle spread like wildfire among the guests and across the countryside. The fact that he cared enough to extend the festivities of a wedding feast suggests a kindly understanding of human happenings. Times of celebration are needed to break the spell of boredom and provide moments and memories that fill our lives with joyous meaning.
