Miracles of the Messiah (Chapter 6)

AUTHENTICATING MIRACLES IN JOHN’S GOSPEL – the Attesting SIGNS

While the attesting miracles in John are recorded that the ‘whoever’
might believe, they each have significance, either for the nation or the disciples, and sometimes for both. There are 17 references using the word ‘σημεiον’ (semeion) in John’s gospel – in the NKJV translated ‘sign’ each time.   They are 2.11; 2:18; 2:23; 3:2; 4:48; 4:54; 6:2; 6:14; 6:26; 6:30; 7:31; 9:16; 10:41; 11:47; 12:18; 12.37; 20.30.

John listed and described the attesting miracles so that the readers might believe.[1] For that reason, it is interesting to note that the miracle signs did not always accomplish that purpose when performed in the presence of others. John’s first reference that includes the word ‘semeion’ is 2.11, “This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him”. Here, the sign for His disciples accomplished the stated purpose, “His disciples believed in Him”. The last verse that includes the ‘semeion’ (apart from the summary text) is 12.37, “But although He had done so many signs before them, they did not believe in Him.”[2]  Here, the signs for the general population and especially the leadership did not accomplish the designed objective.   “He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”[3]  These texts encapsulate two of the main points - there was more than enough evidence for the nation to believe – so many signs – but only a remnant did.

Now let us consider the miracles (signs) as recorded by John.  They are:

1.      Changing water into wine

2.      Healing a ruler’s son

3.      Healing a disabled man

4.      Feeding a large crowd

5.      Walking on the sea

6.      Healing the man born blind

7.      Raising a dead man

8.      The miraculous catch of fish

The First of the Significant Miracles in John – Changing Water into Wine[4]

John identifies the miracle at the wedding in Cana of Galilee as being the first.  Nevertheless, it appears from the words of the Messiah that it is out of chronological order. The grace of God permits it, but the real significance of the miracle applies to the end of His life.  This is why He said to His mother, “my hour has not yet come”.[5] 

The main facts are these.  Jesus and His disciples attended a wedding where they ran out of wine. When His mother brought this information to His attention, she expected Him to do something about it.  He commandeered the six giant water pots that held water for the ritual cleansing of the family and guests.  Each of the water pots held between twenty and thirty gallons.  The Messiah ordered the servants to fill them with water.  The servants filled them to the brim.  He changed this water into wine – the best wine, according to the governor of the celebrations.  John adds, “This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.”[6].

This first miracle demonstrates the seeds of the move from law to grace.  John had previously stated, “the law was given through Moses, but grace and truth came through Jesus Christ.”[7]  The water, which had been set aside for the rituals of purification, is a reminder of the legal requirements imposed on the population at that time.  The Pharisees wanted the general population to observe the rules of purification that the priests in the Temple obeyed. They were aiming to establish a kingdom of priests!  These champions of legalism were legislating joy out of the nation.  Jesus turned the water, symbolic of the ritual cleansing under the Mosaic covenant, into wine, the symbol both of the New Covenant,[8] where it represents the blood of the Messiah shed for sin, and the blessing under the Melchizedekian priesthood.[9]  In providing between 120 and 180 gallons of best wine it is also a physical illustration of the text, “I am come that you might have life and that more abundantly”.[10]

At a wedding feast, they formally drank several cups of wine.  The first was the cup of Terumah, which denoted that the virgin bride might have had a priest as a bridegroom.  (The Church’s bridegroom will be the High Priest of the order of Melchizedek).[11] The second cup was the cup of good news when they proclaimed and certified the virginity of the bride. (The Church is espoused to Christ as a chaste virgin).[12]  They pronounced the bridegroom’s blessing over the third cup, a blessing that was repeated every day of the feast.

At this wedding attended by Jesus and His disciples, the supply of wine ran dry.  Mary asked her son to address the problem. Jesus, as Messiah of Israel, rather than Mary’s son, responded to the challenge.

It is unlikely the wine ran out before they drank the cup of Terumah, because that took place at the beginning of the celebrations.  For the same reason, it is unlikely, that it was before the cup of good news.  It could be that the problem surfaced when the governor of the feast was preparing to pronounce another of the bridegroom’s blessings, or perhaps a blessing after the order of the customary sevenfold marriage blessing.[13]

Nowadays, the sevenfold marriage blessing is:

1.   You abound in blessings, Adonai our God, who created the fruit of the vine.

2.   You abound in blessings, Adonai our God, You created all things for Your glory.

3.   You abound in blessings, Adonai our God, You created humanity.

4.   You abound in blessings, Adonai our God, You made humankind in Your image, after Your likeness, and you prepared for us a perpetual relationship.  You abound in blessings, Adonai our God, you created humanity.

5.   May she who was barren rejoice when her children are united in her midst in joy. You abound in blessings, Adonai our God, who makes Zion rejoice with her children.

6.   You make these beloved companions greatly rejoice even as You rejoiced in Your creation in the Garden of Eden as of old. You abound in blessings, Adonai our God, who makes the bridegroom and bride to rejoice.

7.   You abound in blessings, Adonai our God, who created joy and gladness, bridegroom and bride, mirth and exultation, pleasure and delight, love, fellowship, peace and friendship.  Soon may there be heard in the cities of Judah and in the streets of Jerusalem, the voice of joy and gladness, the voice of the bridegroom and the voice of the bride, the jubilant voice of bridegrooms from their canopies and of youths from their feasts of song. You abound in blessings, Adonai our God, You make the bridegroom rejoice with the bride.

For blessings of joy very similar to these, Jesus provided the wine.  The One who was present in Cana was the Creator the fruit of the vine (blessing No.1), and created all things for His glory (blessing No.2). He created man (blessing No.3) in His likeness, and for a relationship (blessing No.4). He had rejoiced with Adam and Eve in Eden (blessing No.6), and wished to bless Zion (blessing Nos.5&7).  If they would receive Him they would have joy “up to the brim” – new wine!

The suggestion, that the symbolism of the provision of wine had more to do with the end of His ministry than the beginning, gains strength, when the wine that was drunk at the Passover meal is considered.  As at the wedding, wine plays a significant part in the symbolism of Passover.  Even the poorest Israelite must drink at least four cups of wine.[14] Jesus’s last meal before His execution was the Passover celebration. The first cup of wine at that meal had a double blessing pronounced over it.  The house of Hillel say, “He (the governor of the feast) says a blessing over the wine, and afterward he says a blessing over the day.”^[15] The House of Shammai say, “He says a blessing over the day, and afterward he says a blessing over the wine.”^[16]  The blessing over the wine was the same as that pronounced at the wedding.  When they drank the second cup of wine, the governor of the feast would recount the reasons for the celebration of Passover.[17]  The Passover meal itself, which included the roast lamb, was followed with a third cup of wine, the “cup of blessing”.[18]  This cup, “the cup after supper”, “the cup of blessing which we bless”,[19] is the one over which Jesus Messiah pronounced the words, “This cup is the new covenant in My blood, which is shed for you”.[20] At the drinking of the fourth cup they completed the singing of the Hallel.[21]  Matthew and Mark record: “After singing a hymn, they went out to the Mount of Olives”.[22]  Thus,

(i)                 Jesus began the celebration with the joy of thanksgiving with the first cup, ‘the cup of thanksgiving’.

(ii)              In connection with the drinking of the second cup, ‘the cup of redemption’ He recounted YHWH’s grace in redeeming Israel from bondage.

(iii)            The significance of the third cup, ‘the cup of blessing’ was redefined and given a new name, ‘the cup of the new covenant’.

(iv)             Jesus concluded the feast in the customary way.  He drank the fourth cup, ‘the cup of praise’, and sang the final part of the Hallel.

These cups were “mixed”,[23] that is, they contained both wine and water, which adds further significance to the sacrifice of the Messiah upon the cross, when “blood and water” poured from His side.[24]  Blood and water are the two ritual cleansing agents and were the two cleansing agents of leprosy! 

The timing of this first miracle is emphasised by John as “the third day”.[25]  The first day of this first week recorded by John is 1.19-28; the second day introduced by the phrase, “the next day”, is 1.29-34; the third day recorded as, “again the next day”, is 1.35-42; the fourth day, identified by the phrase, “the following day” is 1.43-51. It is on the third day after that, i.e. after the fourth day, that there was a marriage.  At the end of the first week in Genesis, the pre-incarnate Son of God attended a marriage between Adam and Eve. At the end of the first week that John records, the incarnate Son of God also attended a marriage!

Those attending the wedding were aware of the significance given to marriage in the T’nach.  It was customary, then as now, to reflect on the marriage that took place in the Garden of Eden, which God blessed by His presence. (See blessing No.6 above). Jesus used this occasion to reveal Himself to His disciples as the creator God, or as John puts it, Jesus, “manifested (revealed) His glory”, ^[26] that is made visible and known, the glory of God incarnate.   ‘Manifested’ or ‘revealed’ is a word to indicate a revelation - something hid, now visible.  It is the word that Jesus used in His high priestly prayer, when He asserted that He had disclosed to them the divine reality, the Name of God, “I have manifested Your name to the men whom You have given Me out of the world.” [27] No wonder John declared, “… the Word became flesh and dwelt among us, and we beheld His glory.”[28]

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[1] John 20.30

[2] John 12.37

[3] John 1.11,12

[4] John 2.1-11

[5] John 2.4

[6] John 2.11

[7] John 1.17

[8] Luke 22.20

[9] Gen.14.18

[10] John 10.10

[11] Heb.6.20

[12] 2 Cor.11.2

[13] Cf. The blessings in the Book of Customs, (based on the Yiddish Minhogimbukh) p.370,371

[14] Pesahim 10.1.C (Mishnah)

^[15] Pesahim 10.2.I.C (Mishnah)

^[16] Pesahim 10.2.I.B (Mishnah)

[17] Pesahim 10.4.II (Mishnah)

[18] Pesahim 10.7 III (Mishnah)

[19] 1 Cor.10.16

[20] Luke 22:20

[21] Pesahim 10.7 IV (Mishnah)

[22] Matt.26.30; Mark 14.26

[23] Pesahim 10.4 I; 10.4.II; 10.7.III (Mishnah)

[24] John 19.34

[25] John 2.1

^[26]John 2.11

[27] John 17.6

[28] John 1.14