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JillianRose
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Hi.
What was Jesus’s first miracle he performed?
What was Jesus’s first miracle he performed?
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Trishie
Guest
Jesus’ first public/ known/ authentically recorded miracle was at the Wedding Feast of Cana.
His Mother was concerned that the hosts at the wedding Feast would be embarrassed and lose face before the Jewish Community, because they were running out of wine. In that culture this would be more upsetting than in ours.
She drew Jesus attention to the fact in supplication.
Jesus replied that it wasn’t yet time for signs/miracles. However His Mother trusted in His kindness and murmured to the stewards to do whatever Jesus told them…and although it wasn’t a matter of life or death, Jesus responded to His mother’s intercession by changing water into wine.
For Catholics this miracle is poignant, as it reveals the power of Mary’s intercession with Her divine Son.
He said the time wasn’t right for miracles, but at her request, did it anyway.
You can find the gospel texts in John chapter 2 verses 1-12.
veritasbible.com/newjerusalem1989/read/John_2
His Mother was concerned that the hosts at the wedding Feast would be embarrassed and lose face before the Jewish Community, because they were running out of wine. In that culture this would be more upsetting than in ours.
She drew Jesus attention to the fact in supplication.
Jesus replied that it wasn’t yet time for signs/miracles. However His Mother trusted in His kindness and murmured to the stewards to do whatever Jesus told them…and although it wasn’t a matter of life or death, Jesus responded to His mother’s intercession by changing water into wine.
For Catholics this miracle is poignant, as it reveals the power of Mary’s intercession with Her divine Son.
He said the time wasn’t right for miracles, but at her request, did it anyway.
You can find the gospel texts in John chapter 2 verses 1-12.
veritasbible.com/newjerusalem1989/read/John_2
C
Cyklist
Guest
Turning water into wine at a wedding in Cana in Galilee.
Jn 2:1-11 or -12
4. The Change of Water into Wine. The details which follow in the sacred narrative about the change of the water into wine, bespeak the report of an eye-witness. St. John speaks not only of water-pots used for the frequent ablutions of the Jews—in which consequently no wine could be supposed to remain—but of their number, of their material, and of their approximative size (“they contained two or three measures apiece,” that is, between about eighteen and twenty-seven gallons). He remembers the astonishment of the chief steward of the feast, who, not knowing the miraculous origin of the wine he had just tasted, hastened to address complimentary words to the bridegroom whom he thought had kept till then his best wine. Finally, he had apparently ascertained the reality of the miracle from the mouth of the waiters who had drawn the water and had carried it to the chief steward, and his faith and that of his fellow disciples was strengthened by this first manifestation of the miraculous power of Jesus.
Gigot, F. E. (1896–1897). Outlines of the Life of Our Lord (p. 96). Brighton, MA: St. John’s Boston Ecclesiastical Seminary.
The first recorded miracle performed by Christ occurred on His return to Galilee with His little group of followers. It was connected with a seemingly trivial matter; but very notable is the fact that it emphasized Christ’s desire to make men happy here, as well as hereafter, His approval of innocent pleasure in life. He, His friends, and His mother were all invited to a wedding feast in the neighboring town of Cana. An accident happened which was considered peculiarly disgraceful, the wine for the feast was found to be exhausted, while the guests were still unsatisfied.
The servants were in despair; and Mary, knowing the power of her son, urged Jesus to rescue them from their difficulty. At first Jesus refused; the hour for convincing people by his miraculous powers was not yet come. But Mary knew His kindly heart, and she warned the servants to do whatever he bade them. Presently Jesus told them to fill with water six large pots which stood near, and to bring this water to the feasters. They did so, and, tasting it, the “ruler of the feast” declared it to be the finest wine that had been served.
“This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.”
prof. Horne, Charles M.S. Ph.D. (1870-1942), &Bewer, Julius (1877-1953) (1910) (Joint ed.). The Bible and its Story, Volume 9: Gospels–Acts, Matthew to Apostles: New York, Auxiliary Educational League, Inc.
In Cana, Jesus’ mother influenced Him to intervene in a wedding feast and turn water into wine so the host would not be embarrassed. Her faith in Him and the resulting miracle began a new phase of His ministry. The significance of the beginning of His public ministry was, of course, more than doing a favor for His mother (Jn 2:1–4).
Cox, S. L., & Easley, K. H. (2007). Holman Christian Standard Bible: Harmony of the Gospels (p. 305). Nashville, TN: Holman Bible Publishers.
Jn 2:1-11 or -12
4. The Change of Water into Wine. The details which follow in the sacred narrative about the change of the water into wine, bespeak the report of an eye-witness. St. John speaks not only of water-pots used for the frequent ablutions of the Jews—in which consequently no wine could be supposed to remain—but of their number, of their material, and of their approximative size (“they contained two or three measures apiece,” that is, between about eighteen and twenty-seven gallons). He remembers the astonishment of the chief steward of the feast, who, not knowing the miraculous origin of the wine he had just tasted, hastened to address complimentary words to the bridegroom whom he thought had kept till then his best wine. Finally, he had apparently ascertained the reality of the miracle from the mouth of the waiters who had drawn the water and had carried it to the chief steward, and his faith and that of his fellow disciples was strengthened by this first manifestation of the miraculous power of Jesus.
Gigot, F. E. (1896–1897). Outlines of the Life of Our Lord (p. 96). Brighton, MA: St. John’s Boston Ecclesiastical Seminary.
The first recorded miracle performed by Christ occurred on His return to Galilee with His little group of followers. It was connected with a seemingly trivial matter; but very notable is the fact that it emphasized Christ’s desire to make men happy here, as well as hereafter, His approval of innocent pleasure in life. He, His friends, and His mother were all invited to a wedding feast in the neighboring town of Cana. An accident happened which was considered peculiarly disgraceful, the wine for the feast was found to be exhausted, while the guests were still unsatisfied.
The servants were in despair; and Mary, knowing the power of her son, urged Jesus to rescue them from their difficulty. At first Jesus refused; the hour for convincing people by his miraculous powers was not yet come. But Mary knew His kindly heart, and she warned the servants to do whatever he bade them. Presently Jesus told them to fill with water six large pots which stood near, and to bring this water to the feasters. They did so, and, tasting it, the “ruler of the feast” declared it to be the finest wine that had been served.
“This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.”
prof. Horne, Charles M.S. Ph.D. (1870-1942), &Bewer, Julius (1877-1953) (1910) (Joint ed.). The Bible and its Story, Volume 9: Gospels–Acts, Matthew to Apostles: New York, Auxiliary Educational League, Inc.
In Cana, Jesus’ mother influenced Him to intervene in a wedding feast and turn water into wine so the host would not be embarrassed. Her faith in Him and the resulting miracle began a new phase of His ministry. The significance of the beginning of His public ministry was, of course, more than doing a favor for His mother (Jn 2:1–4).
Cox, S. L., & Easley, K. H. (2007). Holman Christian Standard Bible: Harmony of the Gospels (p. 305). Nashville, TN: Holman Bible Publishers.
C
Cyklist
Guest
v. 2:3 “They have no wine” It was a Hebrew custom for the guests to provide the wine. This wine is obviously fermented, as seen in (1) comment of master of ceremonies, vv. 9–10; (2) the Jewish customs in Jesus’ day; and (3) the lack of hygienic processes or chemical additives.
SPECIAL TOPIC: WINE AND STRONG DRINK
I. Biblical Terms
A. Old Testament
1. Yayin = This is the general term for “wine” which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5, 10.
2. Tirosh = This is “new wine.” However, because of climatic conditions of the Near East, fermentation started as soon as 6 hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages see: Deut. 12:17; 18:4; Isa. 62:8–9; Hos. 4:11.
3. Asis = Joel 1:5 and Isa. 49:26 show that it is obviously alcoholic.
4. Sekar = This is the term “strong drink.” It has something added to it to make it more intoxicating. The same Hebrew root is used in the term “drunk” or “drunkard.”
B. New Testament
1. Oinos = This is the Greek term parallel to yayin (cf. Prov. 20:1; 31:6; Isa. 28:7).
2. Gleukos = The unfermented juice of grapes (cf. Acts 2:13).
II. Fermentation
A. Fermentation begins very soon, often the first day (6 hrs. after juice is extracted).
B. When a slight foam appears on the surface, Jewish tradition says that it is liable to the wine-tithe (Ma aseroth 1:7).
C. The primary fermentation is over in one week.
D. The secondary fermentation takes about 40 days. At this stage it is considered aged wine and can be offered on the altar (Edhuyyoth 6:1).
E. Wine that is resting on its “lees” (aging sediment) is considered good, but wine must be strained well before use.
F. Three years is the longest period of time that wine can be stored. It is called “old wine.” It is considered the best usually after one year of fermentation.
G. Only in the last 100 years, with sterile conditions and chemical additives, has it become possible to postpone the fermentation process.
III. Biblical Usage
A. Old Testament
1. Wine is a gift of God (cf. Gen. 27:28; Ps. 104:14–15; Eccl. 9:7; Hos. 2:8–9; Joel 2:19, 24; Amos 9:13; Zech. 10:7).
2. Wine is a part of a sacrificial offering (cf. Exod. 29:40; Lev. 23:13; Num. 15:7, 10; 28:14; Jdg. 9:13).
3. Wine is used a medicine (cf. II Sam. 16:2; Prov. 31:6–7).
4. Wine can be a real problem (Noah: Gen. 9:21; Lot: Gen. 19:33, 35; Samson: Jdg. 16:19; Nabal: I Sam. 25:36; Uriah: II Sam. 11:13; Ammon: II Sam. 13:28; Elah: I Kgs. 20:12; Rulers: Amos 6:6; Ladies: Amos 4).
5. Wine has accompanying warnings against abuse (cf. Prov. 20:1; 23:29–35; 31:4–5; Isa. 5:11, 22; 19:14; 28:7–8; Hos. 4:11).
6. Wine was prohibited to certain groups (Priests on duty, Lev. 10:9; Ezek. 44:21; Nazirites, Num. 6; rulers, Prov. 31:4–5; Isa. 56:11–12; Hos. 7:5).
7. Wine is used in an eschatological setting (cf. Amos 9:13; Joel 3:18; Zech. 9:17).
B. Inter-biblical
1. Wine in moderation is very helpful (Ecclesiasticus 31:27–30).
2. The rabbis say “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed” (BB 58b).
3. Mixed wine and water is not harmful, but delicious, and enhances one’s enjoyment (II Macc. 15:39).
C. New Testament
1. Jesus made wine (cf. John 2:1–11).
2. Jesus used wine (cf. Matt. 11:16, 18–19; Luke 7:33–34; 22:17ff).
3. Peter accused of drunkenness on “new wine” at Pentecost (cf. Acts 2:13).
4. Wine used as medicine (cf. Mark 15:23; Luke 10:34; I Tim. 5:23).
5. Leaders are not to be abusers. This does not mean total abstainers (cf. I Tim. 3:3, 8; Titus 1:7; 2:3; I Pet. 4:3).
6. Wine used in eschatological settings (cf. Matt. 22:1ff; Rev. 19:9).
7. Drunkenness is deplored (cf. Matt. 24:49; Luke 11:45; 21:34; I Cor. 5:11–13; 6:10; Gal. 5:21; I Pet. 4:3; Rom. 13:13–14).
IV. Theological Insight
A. Dialectical Tension
1. Wine is the gift of God.
2. Drunkenness is a major problem.
3. Our example is Christ (cf. Matt. 15:1–20; Mark 7:1–23; Rom. 14; I Cor. 8:7–13).
B. Tendency to go beyond God-given bounds
1. God is the source of all good things.
2. Man has abused all of God’s gifts by taking them beyond bounds.
C. Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Rom. 14:14, 20).
Utley, R. J. D. (1999). Vol. Volume 4: The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (pp. 24–25). Marshall, Texas: Bible Lessons International.
QUESTION XVI
The Water is to be mixed with the Wine in the Sacrament
With the wine, however, the Church of God has always mingled water; first, because that Christ the Lord did so, is proved by the authority of councils and the testimony of St. Cyprian (Ep. 63); next, because by this mixture is renewed the recollection of the blood and water that issued from his side. Waters, also, as we read in the Revelation, signify the people (Apocalypse 17:15); and hence, water mixed with wine signifies the union of the faithful people with Christ their head; and this rite, derived as it is from apostolic tradition, the Catholic Church has always observed.
Buckley, T. A. (1852). The Catechism of the Council of Trent (pp. 217–218). London: George Routledge and Co.
SPECIAL TOPIC: WINE AND STRONG DRINK
I. Biblical Terms
A. Old Testament
1. Yayin = This is the general term for “wine” which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5, 10.
2. Tirosh = This is “new wine.” However, because of climatic conditions of the Near East, fermentation started as soon as 6 hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages see: Deut. 12:17; 18:4; Isa. 62:8–9; Hos. 4:11.
3. Asis = Joel 1:5 and Isa. 49:26 show that it is obviously alcoholic.
4. Sekar = This is the term “strong drink.” It has something added to it to make it more intoxicating. The same Hebrew root is used in the term “drunk” or “drunkard.”
B. New Testament
1. Oinos = This is the Greek term parallel to yayin (cf. Prov. 20:1; 31:6; Isa. 28:7).
2. Gleukos = The unfermented juice of grapes (cf. Acts 2:13).
II. Fermentation
A. Fermentation begins very soon, often the first day (6 hrs. after juice is extracted).
B. When a slight foam appears on the surface, Jewish tradition says that it is liable to the wine-tithe (Ma aseroth 1:7).
C. The primary fermentation is over in one week.
D. The secondary fermentation takes about 40 days. At this stage it is considered aged wine and can be offered on the altar (Edhuyyoth 6:1).
E. Wine that is resting on its “lees” (aging sediment) is considered good, but wine must be strained well before use.
F. Three years is the longest period of time that wine can be stored. It is called “old wine.” It is considered the best usually after one year of fermentation.
G. Only in the last 100 years, with sterile conditions and chemical additives, has it become possible to postpone the fermentation process.
III. Biblical Usage
A. Old Testament
1. Wine is a gift of God (cf. Gen. 27:28; Ps. 104:14–15; Eccl. 9:7; Hos. 2:8–9; Joel 2:19, 24; Amos 9:13; Zech. 10:7).
2. Wine is a part of a sacrificial offering (cf. Exod. 29:40; Lev. 23:13; Num. 15:7, 10; 28:14; Jdg. 9:13).
3. Wine is used a medicine (cf. II Sam. 16:2; Prov. 31:6–7).
4. Wine can be a real problem (Noah: Gen. 9:21; Lot: Gen. 19:33, 35; Samson: Jdg. 16:19; Nabal: I Sam. 25:36; Uriah: II Sam. 11:13; Ammon: II Sam. 13:28; Elah: I Kgs. 20:12; Rulers: Amos 6:6; Ladies: Amos 4).
5. Wine has accompanying warnings against abuse (cf. Prov. 20:1; 23:29–35; 31:4–5; Isa. 5:11, 22; 19:14; 28:7–8; Hos. 4:11).
6. Wine was prohibited to certain groups (Priests on duty, Lev. 10:9; Ezek. 44:21; Nazirites, Num. 6; rulers, Prov. 31:4–5; Isa. 56:11–12; Hos. 7:5).
7. Wine is used in an eschatological setting (cf. Amos 9:13; Joel 3:18; Zech. 9:17).
B. Inter-biblical
1. Wine in moderation is very helpful (Ecclesiasticus 31:27–30).
2. The rabbis say “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed” (BB 58b).
3. Mixed wine and water is not harmful, but delicious, and enhances one’s enjoyment (II Macc. 15:39).
C. New Testament
1. Jesus made wine (cf. John 2:1–11).
2. Jesus used wine (cf. Matt. 11:16, 18–19; Luke 7:33–34; 22:17ff).
3. Peter accused of drunkenness on “new wine” at Pentecost (cf. Acts 2:13).
4. Wine used as medicine (cf. Mark 15:23; Luke 10:34; I Tim. 5:23).
5. Leaders are not to be abusers. This does not mean total abstainers (cf. I Tim. 3:3, 8; Titus 1:7; 2:3; I Pet. 4:3).
6. Wine used in eschatological settings (cf. Matt. 22:1ff; Rev. 19:9).
7. Drunkenness is deplored (cf. Matt. 24:49; Luke 11:45; 21:34; I Cor. 5:11–13; 6:10; Gal. 5:21; I Pet. 4:3; Rom. 13:13–14).
IV. Theological Insight
A. Dialectical Tension
1. Wine is the gift of God.
2. Drunkenness is a major problem.
3. Our example is Christ (cf. Matt. 15:1–20; Mark 7:1–23; Rom. 14; I Cor. 8:7–13).
B. Tendency to go beyond God-given bounds
1. God is the source of all good things.
2. Man has abused all of God’s gifts by taking them beyond bounds.
C. Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Rom. 14:14, 20).
Utley, R. J. D. (1999). Vol. Volume 4: The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (pp. 24–25). Marshall, Texas: Bible Lessons International.
QUESTION XVI
The Water is to be mixed with the Wine in the Sacrament
With the wine, however, the Church of God has always mingled water; first, because that Christ the Lord did so, is proved by the authority of councils and the testimony of St. Cyprian (Ep. 63); next, because by this mixture is renewed the recollection of the blood and water that issued from his side. Waters, also, as we read in the Revelation, signify the people (Apocalypse 17:15); and hence, water mixed with wine signifies the union of the faithful people with Christ their head; and this rite, derived as it is from apostolic tradition, the Catholic Church has always observed.
Buckley, T. A. (1852). The Catechism of the Council of Trent (pp. 217–218). London: George Routledge and Co.
P
patrick457
Guest
Let’s look at the different gospels separately first.Hi.
What was Jesus’s first miracle he performed?
Matthew gives a very brief summary of the beginning of Jesus’ public ministry, noting that He
went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them. And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.
(Matthew 4:23-25)
Which then segues into the Sermon on the Mount. The very first proper miracle story in the gospel however is the curing of a leper.
When he came down from the mountain, great crowds followed him. And behold, a leper came to him and knelt before him, saying, “Lord, if you will, you can make me clean.” And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately his leprosy was cleansed. And Jesus said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them.”
(Matthew 8:1-4)
In Mark and Luke, meanwhile, the very first miracle pericope is the exorcism of a demoniac in Capharnaum.
And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. And immediately there was in their synagogue a man with an unclean spirit. And he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” But Jesus rebuked him, saying, “Be silent, and come out of him!” And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.” And at once his fame spread everywhere throughout all the surrounding region of Galilee.
(Mark 1:21-28)
And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath, and they were astonished at his teaching, for his word possessed authority. And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm. And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” And reports about him went out into every place in the surrounding region.
(Luke 4:31-37)
Finally, John records Jesus’ turning the water into wine during the wedding at Cana first.
On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.”
Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
(John 2:1-11)
Very often, when people harmonize the four gospels the wedding at Cana is usually placed first based on John’s statement that this was “the first of his signs.”
T
Todd_Easton
Guest
Jesus’ first miracle was probably preserving his mother’s virginity during his own birth.
The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ’s birth “did not diminish his mother’s virginal integrity but sanctified it.” And so the liturgy of the Church celebrates Mary as Aeiparthenos, the “Ever-virgin.” (Catechism of the Catholic Church, 499)
The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ’s birth “did not diminish his mother’s virginal integrity but sanctified it.” And so the liturgy of the Church celebrates Mary as Aeiparthenos, the “Ever-virgin.” (Catechism of the Catholic Church, 499)
P
Porknpie
Guest
I was going to say the same but then thought he as God created all things as Genesis describes.Jesus’ first miracle was probably preserving his mother’s virginity during his own birth.
The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ’s birth “did not diminish his mother’s virginal integrity but sanctified it.” And so the liturgy of the Church celebrates Mary as Aeiparthenos, the “Ever-virgin.” (Catechism of the Catholic Church, 499)
C
Charlie_Zeaiter
Guest
Even prompted Adam for his first sinful act.… For Catholics this miracle is poignant, as it reveals the power of Mary’s intercession with Her divine Son.
He said the time wasn’t right for miracles, but at her request, did it anyway…
Mary, the personification of the New Eve, prompted Jesus the New Adam to His first glorious act.
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