John 2:1-4.
1. The miracle indeed of our Lord Jesus Christ, whereby He made the
water into wine, is not marvellous to those who know that it was God's
doing. For He who made wine on that day at the marriage feast, in those
six water-pots, which He commanded to be filled with water, the self-same
does this every year in vines. For even as that which the servants put
into the water-pots was turned into wine by the doing of the Lord, so in
like manner also is what the clouds pour forth changed into wine by the
doing of the same Lord. But we do not wonder at the latter, because it
happens every year: it has lost its marvellousness by its constant recurrence.
And yet it suggests a greater consideration than that which was done in
the water-pots. For who is there that considers the works of God, whereby
this whole world is governed and regulated, who is not amazed and overwhelmed
with miracles? If he considers the vigorous power of a single grain of
any seed whatever, it is a mighty thing, it inspires him with awe. But
since men, intent on a different matter, have lost the consideration of
the works of God, by which they should daily praise Him as the Creator,
God has, as it were, reserved to Himself the doing of certain extraordinary
actions, that, by striking them with wonder, He might rouse men as from
sleep to worship Him. A dead man has risen again; men marvel: so many are
born daily, and none marvels. If we reflect more considerately, it is a
matter of greater wonder for one to be who was not before, than for one
who was to come to life again. Yet the same God, the Father of our Lord
Jesus Christ, doeth by His word all these things; and it is He who created
that governs also. The former miracles He did by His Word, God with Himself;
the latter miracles He did by the same Word incarnate, and for us made
man. As we wonder at the things which were done by the man Jesus, so let
us wonder at the things which where done by Jesus God. By Jesus God were
made heaven, and earth, and the sea, all the garniture of heaven, the abounding
riches of the earth, and the fruitfulness of the sea;-all these things
which lie within the reach of our eyes were made by Jesus God. And we look
at these things, and if His own spirit is in us they in such manner please
us, that we praise Him that contrived them; not in such manner that turning
ourselves to the works we turn away from the Maker, and, in a manner, turning
our face to the things made and our backs to Him that made them.
2. And these things indeed we see; they lie before our eyes. But what
of those we do not see, as angels, virtues, powers, dominions, and every
inhabitant of this fabric which is above the heavens, and beyond the reach
of our eyes? Yet angels, too, when necessary, often showed themselves to
men. Has not God made all these too by His Word, that is, by His only Son,
our Lord Jesus Christ? What of the human soul itself, which is not seen,
and yet by its works shown in the flesh excites great admiration in those
that duly reflect on them,-by whom was it made, unless by God? And through
whom was it made, unless through the Son of God? Not to speak as yet of
the soul of man: the soul of any brute whatever, see bow it regulates the
huge body, puts forth the senses, the eyes to see, the ears to hear, the
nostrils to smell, the taste to discern flavors-the members, in short,
to execute their respective functions! Is it the body, not the soul, namely
the inhabitant of the body, that doeth these things? The soul is not apparent
to the eyes, nevertheless it excites admiration by these its actions. Direct
now thy consideration to the soul of man, on which God has bestowed understanding
to know its Creator to discern and distinguish between good and evil, that
is, between right and wrong: see how many things it does through the body!
Observe this whole world arranged in the same human commonwealth, with
what administrations, with what orderly degrees of authority, with what
conditions of citizenship, with what laws, manners, arts! The whole of
this is brought about by the soul, and yet this power of the soul is not
visible. When withdrawn from the body, the latter is a mere carcase: first,
it in a manner preserves it from rottenness. For all flesh is corruptible,
and falls off into putridity unless preserved by the soul as by a kind
of seasoning. But the human soul has this quality in common with the soul
of the brute; those qualities rather are to be admired which I have stated,
such as belong to the mind and intellect, wherein also it is renewed after
the image of its Creator, after whose image man was formed. What will this
power of the soul be when this body shall have put on incorruption, and
this mortal shall have put on immortality? If such is its power, acting
through corruptible flesh, what shall be its power through a spiritual
body, after the resurrection of the dead? Yet this soul, as I have said,
of admirable nature and substance, is a thing invisible, intellectual;
this soul also was made by God Jesus, for He is the Word of God. "All things
were made by Him, and without Him was nothing made."
3. When we see, therefore, such deeds wrought by Jesus God, why should
we wonder at water being turned into wine by the man Jesus? For He was
not made man in such manner that He lost His being God. Man was added to
Him, God not lost to Him. This miracle was wrought by the same who made
all those things Let us not therefore wonder that God did it, but love
Him because He did it in our midst, and for the purpose of our restoration.
For He gives us certain intimations by the very circumstances of the case.
I suppose that it was not without cause He came to the marriage. The miracle
apart, there lies something mysterious and sacramental in the very fact.
Let us knock, that He may open to us, and fill us with the invisible wine:
for we were water, and He made us wine, made us wise; for He gave us the
wisdom of His faith, whilst before we were foolish. And it appertains,
it may be, to this wisdom, together with the honor of God, and with the
praise of His majesty, and with the charity of His most powerful mercy,
to understand what was done in this miracle.
4. The Lord, on being invited, came to the marriage. What wonder if
He came to that house to a marriage, having come into this world to a marriage?
For, indeed, if He came not to a marriage, He has not here a bride. But
what says the apostle? "I have espoused you to one husband, to present
you a chaste virgin to Christ." Why does he fear lest the virginity of
Christ's bride should be corrupted by the subtilty of the devil? "I fear,"
saith he, "lest as the serpent beguiled Eve by his subtilty, so also your
minds should be corrupted from the simplicity and chastity which is in
Christ." Thus has He here a bride whom He has redeemed by His blood, and
to whom He has given the Holy Spirit as a pledge. He has freed her from
the bondage of the devil: He died for her sins, and is risen again for
her justification. Who will make such offerings to his bride? Men may offer
to abride every sort of earthly ornament,-gold, silver, precious stones,
houses, slaves, estates, farms,-but will any give his own blood? For if
one should give his own blood to his bride, he would not live to take her
for his wife. But the Lord, dying without fear, gave His own blood for
her, whom rising again He was to have, whom He had already united to Himself
in the Virgin's womb. For the Word was the Bridegroom, and human flesh
the bride; and both one, the Son of God, the same also being Son of man.
The womb of the Virgin Mary, in which He became head of the Church, was
His bridal chamber: thence He came forth, as a bridegroom from his chamber,
as the Scripture foretold, "And rejoiced as a giant to run his way." From
His chamber He came forth as a bridegroom; and being invited, came to the
marriage.
5. It is because of an indubitable mystery that He appears not to acknowledge
His mother. from whom as the Bridegroom He came forth, when He says to
her, "Woman, what have I to do with thee? Mine hour is not yet come." What
is this? Did He come to the marriage for the purpose of teaching men to
treat their mothers with contempt? Surely he to whose marriage He had come
was taking a wife with the view of having children, and surely he wished
to be honored by those children he would beget: had Jesus then come to
the marriage in order to dishonor His mother, when marriages are celebrated
and wives married with the view of having children, whom God commands to
honor their parents? Beyond all doubt, brethren, there is some mystery
lurking here. It is really a matter of such importance that some,-of whom
the apostle, as we have mentioned before, has forewarned us to be on our
guard, saying, "I fear, lest, as the serpent beguiled Eve by his subtilty,
so also your minds should be corrupted from the simplicity and chastity
which is in Christ,"-taking away from the credibility of the gospel, and
asserting that Jesus was not born of the Virgin Mary, used to endeavor
to draw from this place an argument in support of their error, so far as
to say, How could she be His mother, to whom He said, "Woman, what have
I to do with thee?" Wherefore we must answer them, and show them why the
Lord said this, test in their insanity they appear to themselves to have
discovered something contrary to wholesome belief, whereby the chastity
of the virgin bride may be corrupted, that is, whereby the faith of the
Church may be injured. For in very deed, brethren, their faith is corrupted
who prefer a lie to the truth. For these men, who appear to honor Christ
in such wise as to deny that He had flesh, do nothing short of proclaiming
Him a liar. Now they who build up a lie in men, what do they but drive
the truth out of them? They let in the devil, they drive Christ out; they
let in an adulterer, shut out the bridegroom, being evidently paranymphs,
or rather, the panderers of the serpent. For it is for this object they
speak, that the serpent may possess, and Christ be shut out. How doth the
serpent possess? When a lie possesses. When falsehood possesses, then the
serpent possesses; when truth possesses, then Christ possesses. For Himself
has said, "I am the truth;" but of that other He said, "He stood not in
the truth, because the truth is not him." And Christ is the truth in such
wise that thou shouldst receive the whole to be true in Him. The true Word,
God equal with the Father, true soul, true flesh, true man, true God, true
nativity, true passion, true death, true resurrection. If thou say that
any of these is false, rottenness enters, the worms of falsehood are bred
of the poison of the serpent, and nothing sound will remain.
6. What, then, is this, saith one, which the Lord saith, "Woman, what
have I to do with thee?" Perhaps the Lord shows us in the sequel why He
said this: "Mine hour," saith He, "is not yet come." For thus is how He
saith, "Woman, what have I to do with thee? mine hour is not yet come."
And we must seek to know why this was said. But first let us therefrom
withstand the heretics. What says the old serpent, of old the hissing instiller
of poison? What saith he? That Jesus had not a woman for His mother. Whence
provest thou that? From this, saith he, because Jesus said, "Woman, what
have I to do with thee?" Who has related this, that we should believe that
Jesus said it? Who has related it? None other than John the evangelist.
But the same John the evangelist said, "And the mother of Jesus was there."
For this is how he has told us: "The next day. there was a marriage in
Cana of Galilee, and the mother of Jesus was there. And having been invited
to the marriage, Jesus had come thither with His disciples." We have here
two sayings uttered by the evangelist. "The mother of Jesus was there,"
said the evangelist; and it is the same evangelist that has told us what
Jesus said to His mother. And see, brethren, how he has told us that Jesus
answered His mother, having said first, "His mother said unto Him," in
order that you may keep the virginity of your heart secure against the
tongue of the serpent. Here we are told in the same Gospel, the record
of the same evangelist, "The mother of Jesus was there," and "His mother
said unto Him." Who related this? John the evangelist. And what said Jesus
in answer to His mother? "Woman, what have I to do with thee? Who relates
this? The very same Evangelist John. O most faithful and truthspeaking
evangelist, thou tellest me that Jesus said, "Woman, what have I to do
with thee?" why hast thou added His mother, whom He does not acknowledge?
For thou hast said that "the mother of Jesus was there," and that "His
mother said unto Him;" why didst thou not rather say, Mary was there, and
Mary said unto Him. Thou tellest as these two facts, "His mother said unto
Him," and "Jesus answered her, Woman, why have I to do with thee?" Whydoest
thou this, if it be not because both are true? Now, those men are willing
to believe the evangelist in the one case, when he tells us that Jesus
said to His mother, "Woman, what have I to do with thee?" and yet they
will not believe him in the other, when he says, "The mother of Jesus was
there," and "His mother said unto Him." But who is he that resisteth the
serpent and holds fast the truth, whose virginity of heart is not corrupted
by the subtilty of the devil? He who believes both to be true, namely,
that the mother of Jesus was there, and that Jesus made that answer to
His mother. But if he does not as yet understand in what manner Jesus said,
"Woman, what have I to do with thee?" let him meanwhile believe that He
said it, and said it, moreover, to His mother. Let him first have the piety
to believe, and he will then have fruit in understanding.
7. I ask you, O faithful Christians, Was the mother of Jesus there?
Answer ye, She was. Whence know you? Answer, The Gospel says it. What answer
made Jesus to His mother? Answer ye, "Woman, what have I to do with thee?
mine hour is not yet come." And whence know you this? Answer, The Gospel
says it. Let no man corrupt this your faith, if you desire to preserve
a chaste virginity for the Bridegroom. But if it be asked of you, why He
made this answer to His mother, let him declare who understands; but he
who does not as yet understand, let him most firmly believe that Jesus
made this answer, and made it moreover to His mother. By this piety he
will learn to understand also why Jesus answered thus, if by praying he
knock at the door of truth, and do not approach it with wrangling. Only
this much, while he fancies himself to know, or is ashamed because he does
not know, why Jesus answered thus, let him beware lest he be constrained
to believe either that the evangelist lied when he said, "The mother of
Jesus was there," or that Jesus Himself suffered for our sins by a counterfeit
death and for our justification showed counterfeit scars; and that He spoke
falsely in saying, "If ye continue in my word, ye are my disciples indeed;
and ye shall know the truth, and the truth shall make you free. For if
He had a false mother, false flesh, false death, false wounds in His death,
false scars in His, resurrection, then it will not be the truth, but rather
falsehood, that shall make free those that believe on Him. Nay, on the
contrary, let falsehood yield to truth, and let all be confounded who would
have themselves be accounted truthspeaking, because they endeavor to prove
Christ a deceiver, and will not have it said to them, We do not believe
you because you lie, when they affirm that truth itself has lied. Nevertheless,
if we ask them, Whence know you that Christ said, "Woman, what have I to
do with thee?" they answer that they believe the Gospel. Then why do they
not believe the Gospel when it says, "The mother of Jesus was there," and,
"His mother said unto Him"? Or if the Gospel lies here, how are we to believe
it there, that Jesus said this, "Woman, what have I to do with thee?" Why
do not those miserable men rather faithfully believe that the Lord did
so answer, not to a stranger, but to His mother; and also piously seek
to know why He did so answer? There is a great difference between him who
says, I would know why Christ made this answer to His mother, and him who
says, I know that it was not to His mother that Christ made this answer.
It is one thing to be willing to understand what is shut up, another thing
to be unwilling to believe what is open. He who says, I would know why
Christ thus made answer to His mother, wishes the Gospel, in which he believes,
opened up to him; but he who says, I know that it was not to His mother
that Christ made this answer, accuses of falsehood the very Gospel, wherein
he believed that Christ did so answer.
8. Now then, if it seem good, brethren, those men being repulsed, and
ever wandering in their own blindness, unless in humility they be healed,
let us inquire why our Lord answered His mother in such a manner. He was
in an extraordinary manner begotten of the Father without a mother, born
of a mother without a father; without a mother He was God, without a father
He was man; without a mother before all time, without a father in the end
of times. What He said was said in answer to His mother, for "the mother
of Jesus was there," and "His mother said unto Him." All this the Gospel
says. It is there we learn that "the mother of Jesus was there," just where
we learn that He said unto her, "Woman, what have I to do with thee? mine
hour is not yet come." Let us believe the whole; and what we do not yet
understand, let us search out. And first take care, lest perhaps, as the
Manicaeans found occasion for their falsehood, because the Lord said, "Woman,
what have I to do with thee?" the astrologers in like manner may find occasion
for their deception, in that He said, "Mine hour is not yet come." If it
was in the sense of the astrologers He said this, we have committed a sacrilege
in burning their books. But if we have acted rightly, as was done in the
times of the apostles, it was not according to their notion that the Lord
said, "Mine hour is not yet come." For, say those vain-talkers and deceived
seducers, thou seest that Christ was under fate, as He says, "Mine hour
is not yet come." To whom then must we make answer first-to the heretics
or to the astrologers? For both come of the serpent, and desire to corrupt
the Church's virginity of heart, which she holds in undefiled faith. Let
us first reply to those whom we proposed, to whom, indeed, we have already
replied in great measure. But lest they should think that we have not what
to say of the words which the Lord uttered in answer to His mother, we
prepare you further against them; for I suppose what has already been said
is sufficient for their refutation.
9. Why, then, said the Son to the mother, "Woman, what have I to do
with thee? mine hour is not yet come?" Our Lord Jesus Christ was both God
and man. According as He was God, He had not a mother; according as He
was man, He had. She was the mother, then, of His flesh, of His humanity,
of the weakness which for our sakes He took upon Him. But the miracle which
He was about to do, He was about to do according to His divine nature,
not according to His weakness; according to that wherein He was God not
according to that wherein He was born weak. But the weakness of God is
stronger than men. His mother then demanded a miracle of Him; but He, about
to perform divine works, so far did not recognize a human womb; saying
in effect, "That in me which works a miracle was not born of thee, thou
gavest not birth to my divine nature; but because my weakness was born
of thee, I will recognize thee at the time when that same weakness shall
hang upon the cross." This, indeed, is the meaning of "Mine hour is not
yet come." For then it was that He recognized, who, in truth, always did
know. He knew His mother in predestination, even before He was born of
her; even before, as God, He created her of whom, as man, He was to be
created, He knew her as His mother: but at a certain hour in a mystery
He did not recognize her; and at a certain hour which had not yet come,
again in a mystery, He does recognize her. For then did He recognize her,
when that to which she gave birth was a-dying. That by which Mary was made
did not die, but that which was made of Mary; not the eternity of the divine
nature, but the weakness of the flesh, was dying. He made that answer therefore,
making a distinction in the faith of believers, between the who; and the
how, He came. For whiIe He was God and the Lord of heaven and earth, He
came by a mother who was a woman. In that He was Lord of the world, Lord
of heaven and earth, He was, of course, the Lord of Mary also; but in that
wherein it is said, "Made of a woman, made under the law," He was Mary's
son. The same both the Lord of Mary and the son of Mary; the same both
the Creator of Mary and created from Mary. Marvel not that He was both
son and Lord. For just as He is called the son of Mary, so likewise is
He called the son of David; and son of David because son of Mary. Hear
the apostle openly declaring, "Who was made of the seed of David according
to the flesh." Hear Him also declared the Lord of David; let David himself
declare this: "The Lord said to my Lord, Sit Thou on my right hand." And
this passage Jesus Himself brought forward to the Jews, and refuted them
from it. How then was He both David's son and David's Lord? David's son
according to the flesh, David's Lord according to His divinity; so also
Mary's son after the flesh, and Mary's Lord after His majesty. Now as she
was not the mother of His divine nature, whilst it was by His divinity
the miracle she asked for would be wrought, therefore He answered her,
"Woman, what have I to do with thee?" But think not that I deny thee to
be my mother: "Mine hour is not yet come;" for in that hour I will acknowledge
thee, when the weakness of which thou art the mother comes to hang on the
cross. Let us prove the truth of this. When the Lord suffered, the same
evangelist tells us, who knew the mother of the Lord, and who has given
us to know about her in this marriage feast,-the same, I say, tells us,
"There was there near the cross the mother of Jesus; and Jesus saith to
His mother, Woman, behold thy son! and to the disciple, Behold thy mother!"
He commends His mother to the care of the disciple; commends His mother,
as about to die before her, and to rise again before her death. The man
commends her a human being to man's care. This humanity had Mary given
birth to. That hour had now come, the hour of which He had then said, "Mine
hour is not yet come."
10. In my opinion, brethren, we have answered the heretics. Let us now
answer the astrologers. And how do they attempt to prove that Jesus was
under fate? Because, say they, Himself said, "Mine hour is not vet come."
Therefore we believe Him; and if He had said, "I have no hour," He would
have excluded the astrologers: but behold, say they, He said, "Mine hour
is not yet come." If then He had said, "I have no hour," the astrologers
would have been shut out, and would have no ground for their slander; but
now that He said, "Mine hour is not yet come," how can we contradict His
own words? 'Tis wonderful that the astrologers, by believing Christ's words,
endeavor to convince Christians that Christ lived under an hour of fate.
Well, let them believe Christ when He saith, "I have power to lay down
my life and to take it up again: no man taketh it from me, but I lay it
down of myself, and I take it again." Is this power then under fate? Let
them show us a man who has it in his power when to die, how long to live:
this they can never do. Let them, therefore, believe God when He says,
"I have power to lay down my life, and to take it up again;" and let them
inquire why it was said, "Mine hour is not yet come;" and let them not
because of these words, be imposing fate on the Maker of heaven, the Creator
and Ruler of the stars. For even if fate were from the stars, the Maker
of the stars could not be subject to their destiny. Moreover, not only
Christ had not what thou callest fate, but not even hast thou, or I, or
he there, or any human being whatsoever.
11. Nevertheless, being deceived, they deceive others, and propound
fallacies to men. They lay snares to catch men, and that, too. in the open
streets. They who spread nets to catch wild beasts even do it in woods
and desert places: how miserably vain are men, for catching whom the net
is spread in the forum! When men sell themselves to men, they receive money;
but these give money in order to sell themselves to vanities. For they
go in to an astrologer to buy themselves masters, such as the astrologer
is pleased to give them: be it Saturn, Jupiter, Mercury, or any other named
profanity. The man went in free, that having given his money he might come
out a slave. Nay, rather, had he been free he would not have gone in; but
he entered whither his master Error and his mistress Avarice dragged him.
Whence also the truth says, "Every one that doeth sin is the slave of sin."
12. Why then did He say, "Mine hour is not yet come?" Rather because,
having it in His power when to die, He did not yet see it fit to use that
power. Just as we, brethren, say, for example, "Now is the appointed hour
for us to go out to celebrate the sacraments." If we go out before it is
necessary, do we not act perversely and absurdly? And because we act only
at the proper time, do we therefore in this action regard fate when we
so express ourselves? What means then, "Mine hour is not yet come?" When
I know that it is the fitting time for me to suffer, when my suffering
will be profitable, then I will willingly suffer. That hour is not yet:
that thou mayest preserve both, this, "Mine hour is not yet come;" and
that, "I have power to lay down my life, and power to take it again." He
had come, then, having it in His power when to die. And surely it would
not have been right were He to die before He had chosen disciples. Had
he been a man who had not his hour in his own power, he might have died
before he had chosen disciples; and if haply he had died when his disciples
were now chosen and instructed, it would be something conferred on him,
not his own doing. But, on the contrary, He who had come having in His
power when to go, when to return, how far to advance, and for whom the
regions of the grave were open, not only when dying but when rising again;
He, I say, in order to show us His Church's hope of immortality, showed
in the head what it behoved the members to expect. For He who has risen
again in the head will also rise again in all His members. The hour then
had not yet come, the fit time was not yet. Disciples had to be called,
the kingdom of heaven to be proclaimed, the Lord's divinity to be shown
forth in miracles, and His humanity in His very sympathy with mortal men.
For He who hungered because He was man, fed so many thousands with five
loaves because He was God; He who slept because He was man, commanded the
winds and the waves because He was God. All these things had first to be
set forth, that the evangelists might have whereof to write, that there
might be what should be preached to the Church. But when He had done as
much as He judged to be sufficient, then His hour came, not of necessity,
but of will,-not of condition, but of power.
13. What then, brethren? Because we have replied to these and those,
shall we say nothing as to what the water-pots signify? what the water
turned into wine? what the master of the feast? what the bridegroom? what
in mystery the mother of Jesus? what the marriage itself? We must speak
of all these, but we must not burden you. I would have preached to you
in Christ's name yesterday also, when the usual sermon was due to you,
my beloved, but I was hindered by certain necessities. If you please then,
holy brethren, let us defer until to-morrow what pertains to the hidden
meaning of this translation, and not burden both your and our own weakness.
There are many of you, perhaps, who have to-day come together on account
of the solemnity of the day, not to hear the sermon. Let those who come
to-morrow come to hear, so that we may not defraud those who are eager
to learn, nor burden those who are fastidious.
