Miracles in our Lives

“Miracles in our Lives”

John 2:1-11

Introduction:

        Why did Jesus perform miracles? Jesus answered this question Himself. When in prison, John the Baptist sent some of his disciples to Jesus to see if He was the “one to come” (Matt. 11:3). Jesus told them to inform John of what He had done: “The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor” (11:5). With these words, Jesus declared that His miracles were the fulfillment of the promises of the Messiah’s kingdom as foretold by Isaiah (24:18–19; 35:5–6; 61:1). Jesus’ miracles were signs of the presence of the kingdom of God (Matt. 12:39).

This theme of the miracles pointing to the kingdom of God was developed and deepened especially in the Gospel of John. John presented the miracles of Jesus as “signs” on seven occasions: John 2:1–11; 4:46–54; 5:1–18; 6:1–15; 6:16–21; 9:1–41; 11:1–57. He thought of these miracles as pointing to deep spiritual truth, demanding obedient faith (John 2:11, 23–25). Thus, Jesus’ feeding miracle (6:1–15) was Jesus’ presentation of Himself as the True Manna, the one who gives life and sustenance.

Jesus also understood His miracles as evidences of the presence of the kingdom in His ministry (Matt. 11:2–5; 12:28). Every miracle story was a sign that God’s salvation was present. But not only did the kingdom come; it came in great power, because the dead were raised (Is. 26:19; Luke 7:11–15) and Satan was bound (Mark 3:27).

Jesus’ miracles were also performed upon the most unlikely people. Jesus consciously brought the salvation of God to those who were rejected. He healed the lame (Matt. 9:1–8), the mute (Matt. 9:32–33), and lepers (Luke 17:11–19). Jesus brought the kingdom to all, regardless of their condition.

But Jesus’ miracles were not theatrical sensations. He demanded faith of others (Matt. 9:2). The hemorrhaging woman was healed because of her faith (Matt. 9:18–26). Furthermore, Jesus expected the disciples to do miracles and rebuked them for their “little faith” and unbelief (Matt. 17:20).

Jesus’ demand of trust in Himself led regularly to opposition by Jewish leaders. John drew this out when he recorded Jesus’ healing of a man born blind. Jesus’ salvation comes even on the Sabbath, overturning Pharisaic legalism (John 9:16), and resulting in their blindness (John 9:39–41). Similarly, the Pharisees broke into a charge of blasphemy when Jesus healed the paralytic and pronounced him forgiven of sins (Mark 2:1–12). The miracles of Jesus, being God’s offer of salvation, demanded a decision. As a result, a division of the Pharisees occurred (Matt. 9:32–34).

Finally, we gain a deeper understanding of Jesus in His miracles. He is Lord over nature (Mark 4:35–41) and death (Luke 8:41–56; John 11:1–44). He is the Suffering Servant who bears the infirmities of others (Matt. 8:16–17). He is the Messiah who was to come (Matt. 11:2–6). He fights the battle against evil (Mark 3:23–30; Luke 11:18–23).

Jesus did not work miracles to prove His deity or His messiahship. In fact, He clearly refused to work miracles as proofs (Matt. 12:38–42; Luke 11:29–32). His death was the proof to Israel. However, Jesus’ miracles do give evidence that He was divine, that He was the Son of God, the Messiah.[1]

      One of the ways that we get to know our Savior better is by seeing what he does in our lives. The miraculous things, the things that cannot be explained except God do them.  And Christ uses those things in our lives to show us His power, to show us His reliability and to show us that it is “not by might or by power, but by my Spirit says the Lord of Hosts” (Zech. 4:6). The narrative in this passage is very simplistic, but the application is not so simplistic. As I read this passage I asked myself different questions and bean to go in different directions; all of which lead me to the same conclusion, that is not the main thought of the passage. But I think that I have it and what the Lord wants us to know by this passage. God never wastes anything and every text is of equal inspiration. If we want to know God and see Hid miracles, we must be in a position to receive them. Notice three areas in the text.

I.                    Sincerity (vs. 3-4)

There must be sincerity in our lives if we really want to know God and see His miracles. As I look at the passage I see something that I have never seen in all the years that I have read this passage; and that is the sincerity on the part of the mother of Jesus Christ. “They have no wine”, she says. Now that is not information that Jesus Christ was not aware of certainly, nor do I believe that Mary was telling Jesus that the wine is running low, so you and the boys are going to have to leave the wedding so the other guests can enjoy the wedding. There are a couple of things that I want to bring to your attention. A lot of focus is given, by people who want to justify their drinking, on the fact that Christ turn water to wine. Wrong! Yet others who are totally against drinking of any kind, like me, when faced with this passage say that what Jesus made was grape juice. Wrong! The word that is used in verse 3 is the Greek word “οἶνος” and there are two other Greek words that are translated wine in the NT. The other two words are “γλεῦκος” which is translated “sweet wine” where we get the English glucose pill for diabetics, and “σίκερα” which is translated “strong drink”.

            What must be understood in this is that what Christ made was; in fact, wine because the Greek language says that is what He made. However, does that mean that Christ condones drinking? Well without going into it all the way, because that is not my intention, I will mention in passing that there are NT passages that indicte that drinking is not advisable (Eph. 5:18); especially, if I am under the control it (1 Cor. 6:12), I am commanded not to do it. But how do we resolve this seeming problem with Christ making wine. This is where our understanding of the culture is vital. In the ancient culture, the dry, hot climate would cause grape juice to ferment very quickly. So in any effort to quench ones thirst without becoming drunk, the wine would be diluted by water to between one-third or one-tenth of its strength. Also the water in those cultures was impure that wine was used, to same degree, the kill the sickening bacteria in the water. In other words, this was not a beverage used to “forget my problems” and Jesus gave His stamp of approval on it by making it, this beverage was used as a thirst quencher and in celebration, but was not intoxicating because it was diluted. And so, the dilution served a two-fold purpose: 1) stopped inebriation and 2) it purified the water.

            Just want was Mary showing by coming to Christ and telling Him that they are running out of wine. Mary is showing her sincerity to believe that Christ can remedy the problem. If we want to know God and see the miracles of God in our lives; we, like Mary, must believe that Christ can remedy the problem. Jesus many times condemned His followers and even His own disciples for their lack of faith. Mary went to Jesus because she believed that He could remedy the problem, because this would have been a big problem for the groom’s parents.  If the wine would have run out them it would have brought shame to the groom and his parents in the eyes of the people and possibly even a lawsuit from the bride’s father, so running out was not a option. So why did Mary concern herself with this. Well, probably because she was related to one or the others family. That is speculated simply because we see that Christ and His disciples were invited, they didn’t just show us, they were invited to the wedding.

But we see Mary’s sincerity that she believed that Christ could fix the problem. Then we see the response of Jesus Christ. Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context [2]

Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

The Greek word translated time (ὥρα, hōra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension - though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.[3]

            But Mary believed that Christ could fix the problem and so she came with sincerity.

II.                 Submission (vs. 7)

Mary tells the servants that whatever he says do it. That is what we need to do. Do not contemplate the things that Christ commands us just do them. John spoke about the six water pot for the purification of the Jews. Jesus made mention of this Mark 7:3-4 about the ceremony of the Pharisees not eating unless they wash themselves and that is what the water pots were there for, for the washing of the people before they ate. One commentator said that Christ used those water pots, being able to put wine in anything, to show the Jews that salvation is not found in ceremony but is found in what Christ can do for them. Each of the pots held 2 or 3 μετρηταί (metrētai). A μετρητῆς (metrētēs) was about 9 gallons (40 liters); thus each jar held 18–27 gallons (80–120 liters) and the total volume of liquid involved was 108–162 gallons (480–720 liters).[4]

            “Fill the water pots with water and they filled them to the brim”. Christ is looking to reveal himself to people who are willing to do anything that the Lords asks, no matter how mundane and small. Just like the little boy who offered his lunch to Christ, and Christ fed about 20,000 or more people. He is looking for us to submit to anything that He wants.

III.               Service (8-11)

Christ will reveal Himself to people who carry out his mission. When Christ was believed in and obeyed the result of of superior quality. Even this miracle caused the disciples to believe in Him. I don’t know about you but ever time I see a miracle from Christ is does the same thing to me that it did for His disciples that day, it builds my faith even stronger in the power of Jesus Christ and makes me ready to receive the next trial and miracle. Because that is what this miracle is about; it is about a trial and they went to the right person and not to religion but to Jesus and he proved Himself to be more superior to religion. That is what a miracle can do for us.

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[1]Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. (1995). Nelson's new illustrated Bible dictionary. Rev. ed. of: Nelson's illustrated Bible dictionary.; Includes index. Nashville: T. Nelson.

[2]Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[3]Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[4]Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.