Chapter II.
1. And on the third day a marriage etc. After the calling of the disciples has been described, there is here described the manifestation made through the Word and concerning the incarnate Word: whence the Gloss says that after the showings made through John, the Lord himself showed himself by a miracle. The Evangelist therefore describes this manifestation in this order. First is indicated the occasion for performing the miracle: second, the obtaining of the miracle: third, the wondrous conversion of water into wine: fourth, the approval of the miracle: fifth, the manifestation of Christ and the edification of the disciples, to whom the Lord deigned to manifest himself through this miracle.
(Verse 1.). First, therefore, is indicated the occasion for performing the miracle, which was that the Lord was present at the wedding with his disciples. On account of which he says: And on the third day, namely after the calling of the disciples, a marriage took place in Cana of Galilee; the place is touched upon. And the Mother of Jesus was there: it is not said that she was invited, because by reason of kinship she went as one performing a duty, just as she also went into the hill country to Elizabeth to serve her, as is said in Luke 1. By reason of this the Lord also was invited. Therefore he says:
2. (Verse 2.). And Jesus also was invited, and his disciples, to the marriage. Chrysostom: "He was invited to the marriage, not as someone great, but as a kinsman, and he, being humble, did not refuse the invitation, but went," according to what he teaches in Luke 14: "When you are invited to a wedding, go, recline in the last place."
3. (Verse 3.). And the wine failing. Here is touched upon the second point, namely the obtaining of the miracle, which was done by the Mother having compassion on the bridegroom's want. Therefore he says: And the wine failing, the Mother of Jesus says to him: They have no wine; as if to say: From your abundance supply their want; for she knew that he was "rich in mercy" and power, although he appeared poor: 2 Corinthians 8: "Though he was rich in all things, he became poor for our sake." But
the Lord, indicating to his Mother that she could not command this insofar as she was his mother, nor could he do it insofar as he was her son, nor ought he to do it unless the proper time was at hand: hence there follows:
4. (Verse 4.). And Jesus says to her: What is it to me and to you, woman? The Gloss: "That is, what nature is common to me and to you, according to which I should do this?" He calls her woman, not from frailty, but from nature and sex. For this is that woman of whom the last chapter of Proverbs says: "Who shall find a valiant woman?" As if to say: You are able to ask this as a holy woman, not to command it as a mother, nor is it yet fitting to do it. My hour has not yet come, that is, of my glorification and passion, concerning which below in chapter 17: "Father, the hour has come, glorify your Son." But the Mother, knowing that this response was not from indignation but from humility and instruction, confidently commands; whence there follows:
5. (Vers. 5.). His Mother says to the servants: Whatever he shall say to you, do it. For she knew that he was able; she knew also that he knew; she knew that he would be willing, because he always obeyed her: whence Luke 2: "He went down with them and came to Nazareth and was subject to them," Jesus, namely, to his parents; and from this she was certain that he would do it. Therefore she says: Whatever he shall say to you, do it, as good servants, so that you may obtain the miracle, just as also Naaman, 4 Kings 5: "Father, even if the Prophet had told you a great thing, you ought to have done it." Do whatever he shall say to you: do not doubt; below, chapter eleven: "If you believe, you shall see the glory of God."
6. (Vers. 6.). Now there were six water jars etc. Here the third point is touched upon, namely the working of the miracle. And because God does all things in a certain "weight, number, and measure," he states the measure in which this miracle was performed. On account of which he says: Now there were six stone water jars there. Water jars are vessels capable of receiving water: Genesis 24 : "Give me a little water from your jar." These jars were set according to the purification of the Jews, that is, according to the custom of the Jews for purifying themselves. Concerning this custom, Mark 7: "And returning from the marketplace, unless they wash themselves, they do not eat; and there are many other things which have been handed down to them to observe, the washings of cups and pitchers." Each holding two or three measures. Measure is derived from metron, which means measurement, and here it denotes the common and customary measure, just as in Paris we say a sextarius of wine. According to these measures, therefore, the miracle was performed at the Lord's command; on account of which he adds:
7. (Vers. 7.). Jesus says to them: Fill the water jars with water. And they filled them up to the brim. And it should be understood that when they were filled, by the Lord's power the water was converted into wine; therefore he commanded them to be filled, so that he might perform a complete work, according to what is said in the creation of things, Genesis 1, "God saw all that he had made, and they were very good"; and Deuteronomy 32: "The works of God are perfect."
8. (Vers. 8.). And Jesus said to them. Here the fourth point is touched upon, namely the approval of the miracle, in the approval of the wine made by the testimony of the chief steward, whose duty it was to judge the wine. On account of which he says: And Jesus said to them, namely, to the servants: Draw out now and carry it to the chief steward. And they carried it, according to his command; namely, therefore he commanded it to be brought to him, because the chief steward presided over the wedding and judged such matters. "A triclinium, that is, three rows of those reclining at table, separated by height"; hence chief steward, because he presided over the banquet of the arrangement of three tables; or chief steward, the head of three chambers; or generally, one who presides over the servants, as Chrysostom says. To this man he commanded it to be brought, so that he might judge the wine; on account of which he says:
9. (Vers. 9.). When the master of the feast tasted the water made wine, that is, wine made from water, and did not know where it was from, but the servants knew, who had drawn the water, the master of the feast calls the bridegroom, namely so that he might rebuke him and commend and extol the wine.
10. (Vers. 10.). And he says to him: Every man first sets out the good wine: first, that is, in the beginning, and when they have become intoxicated, then that which is worse, because then they are unable to judge, but call all wine good. But you have kept the good wine until now, that is, until the end, and thus you have acted irregularly and contrary to custom. This was a bad custom, because it was against truth and against sobriety; whence Ephesians 5: "Do not be drunk with wine, in which is debauchery, but be filled with the Holy Spirit, speaking" etc.
11. (Vers. 11.). This beginning of signs. Here the fifth point is touched upon, namely the manifestation of divine glory and the edification of the disciples' faith. By reason of his manifestation he says: This beginning of signs Jesus performed in Cana of Galilee and manifested his glory. The Gloss: "That is, his hidden Divinity"; below at chapter fourteen: "I will love him and will manifest myself to him."
By reason of the edification of the disciples he says: And his disciples believed in him, that is, they believed more firmly. Bede: "When the Lord reclined at the wedding, the wine failed, so that, when better wine was made by him in a wondrous manner, the glory of the hidden God might be manifested in him, and the faith of those believing in him, having been increased, might advance."
12. Allegorically: There is a threefold day according to a threefold time, namely of nature, of the Law, and of grace. In this third, the wedding was celebrated between Christ and the Church in the assumption of flesh, concerning which Matthew 22: The kingdom of heaven is like a king who made a wedding feast for his son. In this wedding the six water jars of tasteless water and without nourishment were changed into flavorful and delightful wine, because the shadow of the Law was changed into truth; Hebrews 10: The Law having a shadow of good things to come etc.
The variety of sacrifices into unity; Hebrews 10: Every priest indeed stands daily ministering and often offering the same sacrifices, which can never take away sins; but this one, offering one sacrifice for sins, etc.
The harshness of punishments into lightness; Acts 15 : Why do you tempt God, to impose a yoke upon the necks of the disciples, etc.? Enigmas into light; Second Corinthians 3: Until this present day a veil is placed over their heart; but we, beholding the glory of the Lord with unveiled face, etc. Terrors into love; Romans 8: You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, etc.
The promises into attainment: Luke 1, in the canticle of Zechariah: Blessed be the Lord God of Israel, for he hath visited and wrought redemption for his people. And these things were accomplished at the prayers of the Virgin, through her intercession; Luke 1: Fear not, Mary, for thou hast found grace with God.
13. Morally: These nuptials are those of God and the soul in the very reconciliation of the soul to God, of which Hosea 2 says: I will espouse thee to me in faith, and thou shalt know that I am the Lord.
To celebrate these nuptials the Lord Jesus came, but only when invited: Revelation 3: Behold, I stand at the door and knock: if any man shall hear my voice and open the door to me, I will come in to him and will sup with him.
The wine at these nuptials runs out: this wine is interior devotion, of which the Psalm says: Wine maketh glad the heart of man; and Matthew 9: No man putteth new wine into old wineskins. That wine runs out when a man becomes dry and undevout, as the holy soul says in the Psalm: My soul is as earth without water unto thee.
But at the prayers of the Virgin, who has compassion on the wretched, God fills the water jars with the water of compunction, which is converted into the sweetness of devotion: whence in Exodus 15 it is said that the waters of Marah were turned to sweetness.
Note therefore that the water jar, in which water is drawn, is consideration; the empty water jar is the consideration of the deficiency and emptiness which man incurs through sin. This water jar is filled with water when a man, from such consideration, is bathed in tears.
The first water jar, therefore, is the consideration of the deficiency of knowledge: Tobit 5: What manner of joy can there be for me, who sit in darkness and see not the light of heaven?