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Vol. 9, No. 1 Seven Signs in John: Water to Wine |
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Although written in very simple Greek, John's Gospel is one of the most subtle, sophisticated books of the Bible. John moves beyond Matthew, Mark, and Luke to draw deeper levels of meaning from the story of Jesus. But this is not surprising since we are dealing with the same brilliant author who wrote Revelation. New Testament writers use several different Greek words to describe miracles, including dynamis ("act of power"), teras ("wonder"), and semeion ("sign"). Like the English word "sign," the Greek term semeion refers to something that points beyond itself to a deeper reality. In his Gospel, John singles out seven of Jesus' many miracles. He labels them "signs" (semeia) because they point beyond the deeds themselves to reveal deeper truths about Jesus. John recounts these particular "signs" to inspire faith in Jesus, so that readers may find new life through him (see John 20:30-31). As his first miraculous "sign," Jesus turns water into wine at a wedding feast in Cana (see John 2:1-11). On one level, this miracle simply demonstrates God's divine power active in Jesus. However, John shows that, on a deeper level, this "sign" points beyond itself to Jesus' very purpose for coming. To illustrate: In recounting the events of Jesus' ministry, John repeatedly states that he was "not yet glorified" (see 7:39; 12:16, NIV). Only when Jesus approaches the cross does he proclaim, "Now is the Son of Man glorified" (13:31). John says that, when Jesus turned water into wine, "he revealed his glory" (2:11). In other words, this miracle somehow points forward to the crucifixion -- to the time of Jesus' "glorification." It reveals something about Jesus' sacrificial death on the cross (compare 11:4). At the wedding, Jesus finds "six stone water jars...used by the Jews for ceremonial washing" (2:6). However, the jars are empty, and thus useless for purification. To John, this may serve as a subtle reminder of the inadequacy of the whole Jewish purification system (compare Hebrews 10). The fact that there were "six" jars reinforces this point. In Jewish culture, the number "seven" carried connotations of "completeness" (e.g. 7 days make a complete week), while the number "six" signifies "incompleteness" (e.g. this is part of the symbolism of "666" in Revelation 13:18). Jesus, however, fills those six empty jars full of "wine," which elsewhere signifies Jesus' sacrificial blood (see, for example, Matthew 26:27-29). What Jesus produces proves to be the "best" wine, the "choice" wine (John 2:10). And Jesus fills the jars "to the brim" (2:7), so that there is plenty for all. When Mary confronts her son with the lack of wine, Jesus responds, "My time has not yet come" (v. 4). In other words, now is not the proper time for providing this "wine." Only later, when he faces the cross, does Jesus know that "the time has come" at last (13:1). For John, the "sign" performed at the beginning of Jesus' ministry points ahead to the end of his ministry, where Jesus becomes "the Lamb of God, who takes away the sin of the world" (1:29, 36).
... for Today Even at a wedding, Jesus remained mindful of the looming Cross and the incompleteness of humanity. He had an extraordinary focus on the mission because of his extraordinary love for us. While we commonly just see empty pots or a failing party, Jesus models something profoundly liberating. We grow preoccupied with our circumstances; his attention remained riveted on the people -- meeting their temporary need (for wine) and using it as a sign that he would one day meet their eternal need through the Cross. Do we see other people with such divine compassion and devotion? Discuss...
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Chris Davis, PhD & David Timms, PhD Bare Roots is a regular publication, free of charge, intended for
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