Exegesis Passage 1-12
Select a short passage for exegesis and analysis. Include in your analysis a discussion of both the literal and the spiritual senses of the passage following the guidelines of the interpretation of Scripture in the Catechism (109-119)
Introduction
This essay looks at the exegesis and analysis of the passage in John’s Gospel Ch. 2 v1-12 (The wedding feast of Cana). It discusses both the literal and spiritual sense of the passage following the guidelines for the interpretation of Scripture as sited in (109-119) of the Catechism of Catholic Church. It also looks at the arguments of the forefathers of the church in the Catena Aurea and any encyclicals in relation to the passage. The discussion is also backed by revelations from prophets …show more content…
in the Old Testament.
Historical background
The Gospel of John was written around 95-100 A.D., a period after the destruction of the temple which took place in 70 A.D. This was a time when the Jews had lost their place of sacrifice and worship. It had a devastating effect but for the Christian Jews, its loss was replaced by the Body Of Christ as the new sacrifice.
John’s intention was to bring Heaven to Earth in his Gospel, to fill the gaps of the other three Gospels and to place Jesus as God’s residing Glory.
This Gospel is described as the book of signs and the book of glory, with emphasis on the great name of God, that is the “I am”.
Exegesis and analysis
In the passage of John’s Gospel Ch. 2:1-12 we meet Jesus, His mother and disciples at a wedding feast in Cana. These wedding feasts lasted several days.
A problem arose when the wine ran out, as this would be considered a great embarrassment for the family.
Mary informs Jesus that they have no wine. Jesus replies “Woman what do you want from me?” or the literal translation from Aramaic would be “Woman what do you have to do with me?”(John 2:4 (Durkin 2008). He also says “My hour has not yet come” (John 2:4)
This response to His mother seems strange. In the Catena Aurea (1845) it is explained that Jesus refers to Mary in reference to the female sex and makes the distinction between the flesh and the Divine. “Thou didst not beget in Me what works the miracles My Divinity” (Catena Aurea).
His address to His mother as “woman” appears again when He is dying on the cross. He says “Woman behold thy son” and to John “Son behold thy mother” (John Ch. 19:26-27). Again the term “woman” appears in Revelations (Ch. 12:1-6, 13-17) when the woman battles with the …show more content…
serpent.
It could be argued then that the reference to “woman” was also in recognition of her role as the new Eve. If we look at the words that begin John’s prologue “In the beginning” they are the same as the start of Genesis (Collegeville commentary 2008). In the story of creation, Adam when presented with a help mate names her “woman” (Gen 2:23). It would therefore be appropriate to refer to Mary as “woman” since she was the new Eve. Perhaps this was the intention of the Gospel writer.
As for the expression “My hour has not yet come”, according to the Catena Aurea (1845) “Jesus did not think it expedient to exert the power” He was referring to His death on the cross and He knew He had much to do. Too much attention to Him at this time might jeopardise God’s plan. Mary shows true discipleship when she says to the servants “do whatever He says” (John ch2:5).She has complete trust in her Son and he shows great respect for her in responding to her request.
There were six stone jars standing there, which were meant for the ablutions of the Jews. Stone jars were used because they do not transmit impurity or defilement (Durken 2008). Each could hold twenty or thirty gallons. Jesus ordered the servants to fill the jars with water and worked the miracle of changing the water into wine of the highest quality. This points to the prophesy of the coming of the Messianic age, as predicted in Amos Ch. 9:13-14, Genesis Ch. 49:10-11, Joel Ch. 4:8 that the new wine of finest quality shall flow as a sign of the coming of the Messianic age.
Looking at the Gospel as a whole, as suggested in the Catechism(109-119) Jesus changes the water from the jars prescribed for the purification of the Jews into the new wine which links the wine changing into the gift of His blood at the Last Supper (Luke Ch. 22:19-20).
During His Passion and death on the cross Jesus sheds His blood for mankind as the ultimate act of self-sacrifice for the saving of humanity from death to eternal life with God.
An examination of the Gospel, therefore, shows us the connection of this first miracle with the death and resurrection of Jesus. It links the water changed into wine, through the action of Jesus, to the changing of the bread and wine into the body and blood of Christ in the Eucharist (Luke Ch. 22:19-20). It further links the sacrifice of His body and blood at the Crucifixion to the purification of our own souls through the offering up of this sacrifice.
Then, as His side is pierced on the cross, water and blood flow out (John Ch. 19:34). The equation then reads, water to wine, bread and wine to body and blood and water and blood flow from the body of the dying Jesus thus the water of life and the blood of eternal salvation. All are connected to the first miracle.
Even the small detail of Jesus instructing the servants to draw out some wine and take it to the president of the feast is important. According to the Catena Aurea (1845) the president would be the one who would have to remain sober and would notice the quality of the wine. He would be the perfect witness of the miracle although he would not know where it came from. The servants became the first witnesses as they were the people who knew that the water had changed into wine. They were the first witnesses of the glory of god in this miracle but they were not named in the Scriptures. It was also to the poor shepherds that the birth of Jesus was announced, again they were not named (Luke Ch.2:15-17). This was the practice of all the Gospel writers. The witnesses were not always named but the roles they played were still significant.
The use of this passage in the Liturgy of the Church.
The Church uses this reading on the second Sunday of the ordinary times in year C.
It is described by Brown (1988) as the continuing of “the old liturgical practice of three epiphanies or manifestations of Jesus”. A star reveals Jesus to the Gentiles on the Feast of the Epiphany. On the next Sunday (1st in ordinary times) it is the Feast of the Baptism and a heavenly voice reveals Him. In the Wedding at Cana, Jesus reveals Himself in the changing of the water into wine.
The Catechism
In the Catechism Mary is described as the new Eve “the mother of all the living” (CCC2618).
The presence of Jesus at the Wedding Feast is very important and is viewed by the Church as confirmation of the goodness of marriage and that marriage is a sign of Christ’s presence (CCC1613).
The sign of the water turned into wine at the wedding feast of Cana is described as a sign of the hour of Jesus’ Glorification. It shows clearly the fulfilment of the wedding feast in the Father’s Kingdom, where the faithful will drink the new wine which has become the blood of Christ (CCC1335).
Encyclicals
Although the Gospel of John is well referenced in the encyclicals of the Church, there does not appear to be a direct reference to the wedding feast at
Cana.
Following a study of the passage with its links to the Old Testament, the Catechism and the teachings of the Fathers of the Church, this Gospel seems linked to the past, present and future in such a way as to give the impression of infinity.
The story of the wedding feast of Cana is rooted in the prophesies of the past and the links with Genesis. It is centred on the main character Jesus who is also the central character linking both Old and New Testaments.
What seems like the simplest of miracles has a profound influence on our understanding of other passages in the Gospel.
The attention to even the smallest of detail, such as the choice of vessels, the use of an earthly substance (water) as opposed to no substance, which would have been more marvellous and less believable. Water is a recognised necessity for the human not just for cleansing but for life itself.
When we apply this simplicity to the sacrifice on the cross and the institution of the Eucharist, john appears to be using the same analogy for the healthy life of the body as for the healthy life of the soul. Our bodies need bread and water to live as our souls need the body and blood of Christ in the Eucharist.
Summary
In conclusion then, the miracle at the wedding feast of Cana was the start of the great mission of Redemption. It was prompted by His mother Mary but executed with precision by Jesus.
It demonstrates the mystical quality of John’s Gospel.
It is used in the Catechism and liturgy of the Church.
It shows the links with the Old Testament prophesies to the Messianic age.
It ties the three ages of time together as one.
1590 words
References
The New Jerusalem Bible, John Ch. 2:1-12, John Ch.19:34, Rev Ch.12:1-6, 13-17, Gen Ch.2:23, Gen Ch.49:10-11, Amos Ch.9:13-14, Joel Ch.4:8
Durkin, D. (2008) New Collegeville Bible Commentary p316, 983, Liturgical Press, Minnesota
Aquinas, T. (1845) Catena Aurea p82, Oxford, London
Brown, R.E. (1988) Christ in the Gospel of the ordinary Sundays p96, Liturgical Press, Minnesota.
Chapman, G. (1994) The Catechism of the Catholic Church CCC 2618, 1613, 1335 The Bath Press, Avon.
Bibliography
Charpentier, E. (2007) How to read the New Testament, SCM Press, London.
Vatican II (2004) Dei Verbum, Catholic Truth Society.
Pope John Paul II (2003) Ecclesia de Eucharistia, Catholic Truth Society, London.
Pope Benedict XVI (2007) Spe Salvi, Catholic truth Society.
Maryvale Workbook II The Gospel According to St. John (2011), Maryvale Institute
Introduction
This essay looks at the exegesis and analysis of the passage in John’s Gospel Ch. 2 v1-12 (The wedding feast of Cana). It discusses both the literal and spiritual sense of the passage following the guidelines for the interpretation of Scripture as sited in (109-119) of the Catechism of Catholic Church. It also looks at the arguments of the forefathers of the church in the Catena Aurea and any encyclicals in relation to the passage. The discussion is also backed by revelations from prophets …show more content…
in the Old Testament.
Historical background
The Gospel of John was written around 95-100 A.D., a period after the destruction of the temple which took place in 70 A.D. This was a time when the Jews had lost their place of sacrifice and worship. It had a devastating effect but for the Christian Jews, its loss was replaced by the Body Of Christ as the new sacrifice.
John’s intention was to bring Heaven to Earth in his Gospel, to fill the gaps of the other three Gospels and to place Jesus as God’s residing Glory.
This Gospel is described as the book of signs and the book of glory, with emphasis on the great name of God, that is the “I am”.
Exegesis and analysis
In the passage of John’s Gospel Ch. 2:1-12 we meet Jesus, His mother and disciples at a wedding feast in Cana. These wedding feasts lasted several days.
A problem arose when the wine ran out, as this would be considered a great embarrassment for the family.
Mary informs Jesus that they have no wine. Jesus replies “Woman what do you want from me?” or the literal translation from Aramaic would be “Woman what do you have to do with me?”(John 2:4 (Durkin 2008). He also says “My hour has not yet come” (John 2:4)
This response to His mother seems strange. In the Catena Aurea (1845) it is explained that Jesus refers to Mary in reference to the female sex and makes the distinction between the flesh and the Divine. “Thou didst not beget in Me what works the miracles My Divinity” (Catena Aurea).
His address to His mother as “woman” appears again when He is dying on the cross. He says “Woman behold thy son” and to John “Son behold thy mother” (John Ch. 19:26-27). Again the term “woman” appears in Revelations (Ch. 12:1-6, 13-17) when the woman battles with the …show more content…
serpent.
It could be argued then that the reference to “woman” was also in recognition of her role as the new Eve. If we look at the words that begin John’s prologue “In the beginning” they are the same as the start of Genesis (Collegeville commentary 2008). In the story of creation, Adam when presented with a help mate names her “woman” (Gen 2:23). It would therefore be appropriate to refer to Mary as “woman” since she was the new Eve. Perhaps this was the intention of the Gospel writer.
As for the expression “My hour has not yet come”, according to the Catena Aurea (1845) “Jesus did not think it expedient to exert the power” He was referring to His death on the cross and He knew He had much to do. Too much attention to Him at this time might jeopardise God’s plan. Mary shows true discipleship when she says to the servants “do whatever He says” (John ch2:5).She has complete trust in her Son and he shows great respect for her in responding to her request.
There were six stone jars standing there, which were meant for the ablutions of the Jews. Stone jars were used because they do not transmit impurity or defilement (Durken 2008). Each could hold twenty or thirty gallons. Jesus ordered the servants to fill the jars with water and worked the miracle of changing the water into wine of the highest quality. This points to the prophesy of the coming of the Messianic age, as predicted in Amos Ch. 9:13-14, Genesis Ch. 49:10-11, Joel Ch. 4:8 that the new wine of finest quality shall flow as a sign of the coming of the Messianic age.
Looking at the Gospel as a whole, as suggested in the Catechism(109-119) Jesus changes the water from the jars prescribed for the purification of the Jews into the new wine which links the wine changing into the gift of His blood at the Last Supper (Luke Ch. 22:19-20).
During His Passion and death on the cross Jesus sheds His blood for mankind as the ultimate act of self-sacrifice for the saving of humanity from death to eternal life with God.
An examination of the Gospel, therefore, shows us the connection of this first miracle with the death and resurrection of Jesus. It links the water changed into wine, through the action of Jesus, to the changing of the bread and wine into the body and blood of Christ in the Eucharist (Luke Ch. 22:19-20). It further links the sacrifice of His body and blood at the Crucifixion to the purification of our own souls through the offering up of this sacrifice.
Then, as His side is pierced on the cross, water and blood flow out (John Ch. 19:34). The equation then reads, water to wine, bread and wine to body and blood and water and blood flow from the body of the dying Jesus thus the water of life and the blood of eternal salvation. All are connected to the first miracle.
Even the small detail of Jesus instructing the servants to draw out some wine and take it to the president of the feast is important. According to the Catena Aurea (1845) the president would be the one who would have to remain sober and would notice the quality of the wine. He would be the perfect witness of the miracle although he would not know where it came from. The servants became the first witnesses as they were the people who knew that the water had changed into wine. They were the first witnesses of the glory of god in this miracle but they were not named in the Scriptures. It was also to the poor shepherds that the birth of Jesus was announced, again they were not named (Luke Ch.2:15-17). This was the practice of all the Gospel writers. The witnesses were not always named but the roles they played were still significant.
The use of this passage in the Liturgy of the Church.
The Church uses this reading on the second Sunday of the ordinary times in year C.
It is described by Brown (1988) as the continuing of “the old liturgical practice of three epiphanies or manifestations of Jesus”. A star reveals Jesus to the Gentiles on the Feast of the Epiphany. On the next Sunday (1st in ordinary times) it is the Feast of the Baptism and a heavenly voice reveals Him. In the Wedding at Cana, Jesus reveals Himself in the changing of the water into wine.
The Catechism
In the Catechism Mary is described as the new Eve “the mother of all the living” (CCC2618).
The presence of Jesus at the Wedding Feast is very important and is viewed by the Church as confirmation of the goodness of marriage and that marriage is a sign of Christ’s presence (CCC1613).
The sign of the water turned into wine at the wedding feast of Cana is described as a sign of the hour of Jesus’ Glorification. It shows clearly the fulfilment of the wedding feast in the Father’s Kingdom, where the faithful will drink the new wine which has become the blood of Christ (CCC1335).
Encyclicals
Although the Gospel of John is well referenced in the encyclicals of the Church, there does not appear to be a direct reference to the wedding feast at
Cana.
Following a study of the passage with its links to the Old Testament, the Catechism and the teachings of the Fathers of the Church, this Gospel seems linked to the past, present and future in such a way as to give the impression of infinity.
The story of the wedding feast of Cana is rooted in the prophesies of the past and the links with Genesis. It is centred on the main character Jesus who is also the central character linking both Old and New Testaments.
What seems like the simplest of miracles has a profound influence on our understanding of other passages in the Gospel.
The attention to even the smallest of detail, such as the choice of vessels, the use of an earthly substance (water) as opposed to no substance, which would have been more marvellous and less believable. Water is a recognised necessity for the human not just for cleansing but for life itself.
When we apply this simplicity to the sacrifice on the cross and the institution of the Eucharist, john appears to be using the same analogy for the healthy life of the body as for the healthy life of the soul. Our bodies need bread and water to live as our souls need the body and blood of Christ in the Eucharist.
Summary
In conclusion then, the miracle at the wedding feast of Cana was the start of the great mission of Redemption. It was prompted by His mother Mary but executed with precision by Jesus.
It demonstrates the mystical quality of John’s Gospel.
It is used in the Catechism and liturgy of the Church.
It shows the links with the Old Testament prophesies to the Messianic age.
It ties the three ages of time together as one.
1590 words
References
The New Jerusalem Bible, John Ch. 2:1-12, John Ch.19:34, Rev Ch.12:1-6, 13-17, Gen Ch.2:23, Gen Ch.49:10-11, Amos Ch.9:13-14, Joel Ch.4:8
Durkin, D. (2008) New Collegeville Bible Commentary p316, 983, Liturgical Press, Minnesota
Aquinas, T. (1845) Catena Aurea p82, Oxford, London
Brown, R.E. (1988) Christ in the Gospel of the ordinary Sundays p96, Liturgical Press, Minnesota.
Chapman, G. (1994) The Catechism of the Catholic Church CCC 2618, 1613, 1335 The Bath Press, Avon.
Bibliography
Charpentier, E. (2007) How to read the New Testament, SCM Press, London.
Vatican II (2004) Dei Verbum, Catholic Truth Society.
Pope John Paul II (2003) Ecclesia de Eucharistia, Catholic Truth Society, London.
Pope Benedict XVI (2007) Spe Salvi, Catholic truth Society.
Maryvale Workbook II The Gospel According to St. John (2011), Maryvale Institute