Christian Churches of God

No.  50





The Significance of the Wedding in Cana of Galilee

(Edition 1.0 20030411-20030411)


In the synopsis of John we have the only recording of the sign of water being turned into wine at a wedding in Cana of Galilee. We will see that there is not one, but two covenants being described in this account. The second is the covenant Abraham and his seed entered into to follow and obey the One True God.


Christian Churches of God

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 (Copyright © 2003 Peter Donis, ed. Wade Cox)


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The Significance of the Wedding in Cana of Galilee


The wedding narrative (in John) has symbolism for the calling out of the physical nation of Israel, the sacrifice of Messiah, and the drawing out of people who would make up the body of the Church.


The wedding narrative correlates to mankind’s redemption. It shows that Christ is pivotal to the plan of salvation. The wedding depicts God’s covenant in progress. We see how it still continues and is given to the Church, the servants of the Most High God. The wine running out in the narrative alludes to the animal sacrifices coming to an end, and the new wine portrays the new covenant that the Church partakes of.


The story begins in John 2:1.

John 2:1-10 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Now both Jesus and His disciples were invited to the wedding. 3 And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.” 4 Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.” 5 His mother said to the servants, “Whatever He says to you, do it. 6 Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece. 7 Jesus said to them, “Fill the waterpots with water.” And they filled them up to the brim. 8 And He said to them, “Draw some out now, and take it to the master of the feast.” And they took it.  9 When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. 10 And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”(NKJV)


We will look at each verse independently, in a commentary format, beginning with verse one of John chapter 2.


John 2:1 On the third day there was a wedding in Cana of Galilee,


There are many instances in the Bible that refer to events occurring on the third day. The most notable is the resurrection of Christ to life on the third day. We are able to draw out a theme of deliverance, salvation or life, associated with the third day.


The gathering for this wedding occurred on the third day. Weddings in ancient times often lasted many days and here we see a symbolism often used in the seven-year cycle, where many things are commenced in the third year of the sacred cycle. There are similar overtones with ancient Israel, who were gathered together and arrived at the wilderness of Sinai in the third month after leaving Egypt to enter into a covenant with God (Ex. 19:1). The events in Exodus chapter 19 are comparable to the wedding attended by Christ and his disciples. The congregation was to wash their clothes, which is related to one’s wedding garment and the white robe of overcoming this world (Rev. 6:11; 3:5) clothed in humility (1Pet. 5:5).


The congregation was asked to be ready by the third day (Ex. 19:11,15). For it was on this day that God, through His Angel, which was Christ, came in the sight of all the people (Ex. 19: 11) to enter into a covenant.


Exodus 19:10  Then the Lord said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their clothes. And let them be ready for the third day. For on the third day the Lord will come down upon Mount Sinai in the sight of all the people.


Likewise, Christ, accompanied by his disciples, came to the wedding, where a covenant between a bride (equivalent to the Church) and the groom (comparable to Christ) was to take place. Christ was to reveal himself through his first sign to the servants, picturing those called.


We may also surmise that the third day mentioned has symbolic ties to the story in Joshua 9:1-27. In this account, the inhabitants of Gibeon, known as Hittites, understood that the Lord God was with Joshua. They knew that unless they gave themselves into the hands of Joshua, they would not live. Their provisions of “wineskins, worn out and torn and mended” pictured their spiritual state as they approached the body of Israel under Joshua.


On the third day Joshua reached their cities. We see a theme develop.  Joshua, son of Nun (meaning: Salvation comes through endurance) can be viewed to parallel Christ (see the paper Joshua, the Messiah, the Son of God (No. 134)). Those who were gentiles were given the opportunity to be grafted into the body of Israel. Joshua asked them, “Who are you and where do you come from?” The Hittites acted deceitfully. They approached Joshua, and though they were neighbours said, “We are your servants, come from a very far country”. This reflected their spiritual state.


These events tie into Jesus having received two more disciples, Philip and Nathanael (Jn. 1:43, 47), on the third day after his baptism by John the Baptist. Jesus saw Nathanael coming towards him. Christ said, “Behold, an Israelite indeed, in whom is no guile”, unlike the Hittites who approached Joshua deceitfully. Christ knew who Nathanael was as he approached him and where he had come from. This is noted by the fact that Messiah saw Nathanael sitting under the fig tree (Jn. 1:48). He bore fruits of the spirit. (Refer to the paper Cursing the Fig Tree (No. 90)). Nathanael approached Messiah without any deceit; his intention was to seek the truth in all honesty. This should be our intention also. There is no fooling God.


The town of Galilee is used and referred to in such a way that it is capable of relating to us, as individuals and a church body. Galilee can come to mean more than just a place in Israel. Superimposed it can describe us as individuals and a church. We may construe Galilee to signify that:


Christ came as a shining light, to Galilee of the Gentiles, those who once lived in darkness (Isa. 9:1). Christ came healing every disease and sickness among us (Mat. 4:23). We welcomed Christ into our hearts (John 4:45) and he uses us to reach others (Jn. 4:3,4). We have been given the spirit to teach all nations (Acts 2:7). Those who hear us will know we are His, in Christ, for we speak with a peculiar dialect (Mat. 26:73; Mk. 14:70), which is distinct from others. This world, undeniably picks us out, for we keep the commandments and testimony of Jesus Christ (Mat. 26:69). Christ is seen in us, after his resurrection (Mat. 26:32) Now that Christ lives in us, we the Church follow him and minister to him, so we may come up with him to spiritual Jerusalem (Mk. 15:41), the mother of us all (Gal.  4:26).    


These concepts are reflected in Christ’s disciples. All of Messiah’s disciples were Galileans, except one - Judas Iscariot (Mat. 4:18; Jn. 1:43–44; Acts 1:11; 2:7). Refer to Youngblood, R. F. (1995). Nelson's new illustrated Bible dictionary. Rev. ed. of: Nelson's illustrated Bible dictionary; Includes index. Nashville: T. Nelson.


“and the mother of Jesus was there”

Mary (which is incorrectly translated, is actually Mariam) was most likely related by bloodline to the bridal party. Thus, no invitation was required. Her primary role would have been to assist in the hosting of the wedding, carrying out tasks and duties for the bridal party. She would have also instructed the servants what to do.


The gospel of John never refers to Jesus’ mother as Mary. This is to draw out a distinction, as we will see later. As we know, a woman represents a church or nation (Rev. 12:4-6). In this account, we can interpret the mother of Jesus to represent the physical nation of ancient Israel and the Levitical priesthood through the seed of Abraham.


Her being noted as already there, illustrates the point that she depicted the Levitical priesthood that were participating in the Covenant of God. We should also consider the fact that the mother of Christ was part Levi. Rendering assistance may symbolise, in this case, the sacrificial system in which the priesthood took part during the first element of the covenant.


Verse 2: Now both Jesus and His disciples were invited to the wedding.


To be part of the wedding feast, one must be invited. It is God who does the choosing. Christ does not give the invitation so to speak. God draws the person, and gives them to Christ (Jn. 6:39).


Christ came to symbolise the bridegroom of the Church (Mat. 9:15; Mk 2:20). His five disciples who came with him may represent the five churches in Revelations, which make up the bride that make it into the kingdom (with only individuals making it through from the Laodicean and Sardis churches).  In this aspect examine the paper David and Goliath (No. 126).


When we view it as a covenant in progress, we see that Christ’s invitation takes on a dual purpose. His invitation was sent thousands of years beforehand through Abraham (Gen. 12:3, 22:18). Look also at the paper The Covenant of God (No. 152).


Genesis 26:4 And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.”


The accepting of the invitation requires something on our part. Abraham took up his invitation to enter into a covenant with God, by adhering to all of God’s commandments, statutes and laws. He considered God’s laws as a treasure to be desired. We must also do likewise, if we are to accept the invitation. We are to continue to obey God’s word and commandments, if we are to retain His Holy Spirit, and enter the wedding feast. The parable of the five wise and the five foolish virgins shows that those who still had oil in their lamps burning, were able to enter into the wedding feast. Outwardly, they all looked the same. But it was those who treasured the word of God and had the Holy Spirit, who were able to enter when the bridegroom returned.


Proverbs 21:20 [There is] treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.


All people, of all nations were assured of salvation through Christ.


Galatians 3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.”


God the Father chose us before the foundation of the world and has placed us into the body of Christ.


Ephesians 1:4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love


We should note that after baptism the converted Christian is told to be holy and without blame before Him in love. God is holy (Lev. 19:2). His law emanates from His very nature, as we see; His law is holy (Rom. 7:12). His laws emanate love, for God is love (1Jn. 4:16). Thus we must come to the same conclusion as Abraham, and Solomon, in this matter, which is to fear God and keep His commandments (Eccl. 12:13).


We have been given a great invitation (Isa. 55:1-13) at no cost (Rev. 22:17) to become sons of God (see the paper The Spirit of Adoption (No. 34)). Philip for example was given an invitation to ‘follow’ Christ (Jn. 1:43). It is an invitation to take up the cross (Mk. 10:21). It is an appeal to become living sacrifices (Rom. 12:1). Many have declined the offer (Lk. 14:15-24). But it is not too late (Joel 2:12-13); for those who take up the invitation will be blessed (Mat. 25:34).


Verse 3: And when they ran out of wine, the mother of Jesus said to Him, “They have no wine” (NKJV).


This is showing that all animal sacrifices the priesthood performed would end and pointed to Christ. We could assume ‘the wine that ran out’ during the course of the wedding feast pictured the redemption process, which was sought through the animal sacrifices used by the Levitical priesthood. The course of the wedding parallels the course of mankind’s redemption. The sacrificial system had to come to an end in order for the new system to take its place. The blood of bulls and calves was to be fulfilled in Christ, who was appointed to die once and for all (Heb. 7:27, 9:24-28, 10:10,12,14; 1Pet 3:18). God opened the way to salvation through Christ. That is why Jesus’ mother goes to him. We have to contemplate the concept that Mariam symbolised the nation under the physical priesthood. The way in which Mariam signifies her concern for the wine, draws attention to the fact the priesthood knew that a blood sacrifice was required.


Let us not forget, the wedding guests drank wine. The word yayin (SHD 3196) is from an unused root yayanto ferment or to effervesce. It is thus wine as fermented wine and, hence, also can mean intoxication. There are some that purport that wine is not to be consumed, and that reference to wine in the Bible refers to unfermented grape juice. This view is misguided in its understanding of Scripture. (Refer to the paper Wine in the Bible (No. 188)).


In Scripture, wine is usually associated with joy and glad tidings. When Mariam said, “They have no wine”, she may also be referring to the fact that they were not able to experience the joy of the gift of the Holy Spirit (1Thes. 1:6). Even Christ’s disciples had difficulty in understanding what Messiah was trying to teach them. They only really began to understand God’s word when the Holy Spirit was poured out upon them at Pentecost.


Mariam had faith in her son. There would have been a number of people there who would have doubted Christ was conceived by the Holy Spirit. She may have wanted to be vindicated before all those present. The Pharisees in a later instance, when defending their own righteousness, smugly declared to Jesus, “We be not born of fornication,” (Jn. 8:41), implying Christ was. Mariam may have thought this was an opportunity to dispel any rumours that may have circulated.


Verse 4: Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.”

Christ directs his reply to his mother. Christ uses the word ‘woman’ to figuratively refer to physical Israel and address the physical priesthood.


Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law.


We could deduce that Christ is saying to the priesthood that they do not recognise what he is about to introduce to the existing covenant, and that the sacrificial system they perform would be fulfilled in him. Christ is highlighting the distinction between the physical religious structure of the day, and what he was accomplishing, a rebirth of a spiritual body (Jn. 3:5).


Yes, the time of Christ’s sacrifice was at hand. But the entire process that takes place must be in accordance to the will of God. We cannot change who, when, or how we are to worship the One True God.


Modern Christianity has misunderstood what the second part of the same covenant requires and for this reason they stumble (Heb.10:1-31). (Refer to the paper Distinction in the Law (No. 96)). Christ’s purpose has been misunderstood by many religious organisations. For a greater understanding of this aspect refer to the paper: The Purpose of the Creation and the Sacrifice of Christ (No. 160) and Role of Messiah (No. 226).


Verse 5:  His mother said to the servants, “Whatever He says to you, do it.


These words of the mother of Jesus relate to the words spoken by Moses to physical Israel concerning the Messiah.


Deuteronomy 18:15 The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him (NIV).


His mother, who represented ancient Israel, understood that the commandments had to be kept (Deut. 26:17-19). The sacrificial law was integral to the whole law (Ex. 20 to 34). The sacrificial law pointed to Messiah and was fulfilled in him. The law was not removed by this act. The sequence of the system of worship was not altered. The symbolism merely took on another meaning (see the paper The Covenant of God (No. 152)). Christ says:


Matthew 5:17-19 “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. 19 Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. (RSV)


We are commanded to continue in the perfect laws of liberty (Jas. 1:25).


These are the last recorded words of the mother of Jesus Christ. We see that it is only the servants that are told to obey Christ. She did not direct the servants to any other. For it is through Christ we are to be saved (Acts 15:11). We see that Christ takes over from his mother from this point. This also alludes to the fact that the responsibilities and oracles had been taken from the physical priesthood of ancient Israel and are given to the Church, God’s servants. They were now in the care of the Church (see the paper The Oracles of God (No. 184)).


We may speculate that this theme can be seen being carried over to when Christ places his mother, into the care of the “disciple whom he loved”.


We should be aware that the term the disciple whom he loved takes on a greater meaning. He loved those given to him by his God. He laid down his life for his friends (Jn. 15:13). The disciple he loved can be figuratively used to describe the Church. 


John 19:26 When Jesus saw his mother standing there beside the disciple he loved, he said to her, “Woman, he is your son.” 27 And he said to this disciple, “She is your mother.” And from then on this disciple took her into his home.


When we view this text in light of whom these two persons may portray, we see Christ was pointing out to the Levitical priesthood that the Church he had established was its son. It was with this son that the inheritance lay. Christ is also telling the Church that it should recognise and honour the covenant ancient Israel kept. We will see this has connotations to the fifth commandment, Honour thy mother and thy Father (Ex. 20:12). From Christ’s death, the Church was responsible for the covenant ordinances, commandments and statutes of God.


In one day, as the Scriptures foretold, one sacrifice would take away the Levitical sacrificial system (Mal. 2:3), so a new order of priests, after the order of Melchisedek would be established. It was for this reason, when told that his mother and brethren were outside wishing to speak with him on the occasion that he dealt with the Pharisees, he pointed to his disciples and said: “Behold my mother and my brethren.” He said that his mother and brothers and sisters were those who did the will of his Father in heaven (Mat. 12:46-50).


Those who purport to be followers of Christ today and disregard the commandments and laws of God are in breach of the fifth commandment, to honour thy mother and thy father. By not accepting God’s commandments and laws into their hearts, they were literally saying they would not take Christ’s mother into their home. They would have refused to honour Christ’s command to take care of her, because they feel the laws of the Old Testament are not necessary and don’t have to be kept. Therefore, they transgress the law, by not loving and honouring Christ’s mother as their own.


Remember, Mariam had other sons of her own whom she may have gone to live with. But when we refer to each person symbolising the two parties to God’s covenant, we see that they were to be coupled and live together. The first covenant was not done away with. It was to be matched to the second covenant.


Christ's mother did not ask for everyone's assistance at the wedding. She doesn't ask everyone to pitch in and give a hand. Only those who were there to serve were chosen for the task. Those who obey God and His Son Jesus Christ are portrayed in Scripture as servants. (2Chr. 24:9; Titus 1:1; Jude 1:1; Jas. 1:1; 2Pet. 1:1). For that is our purpose, to serve, not be served.


1Corinthians 4:1 This is how one should regard us, as servants of Christ and stewards of the mysteries of God. (RSV)

He uses the weak and the base of this world, to confound the mighty (1Cor. 1:27).


We, the Church, continue to worship and obey the One True God, Eloah, keeping His Sabbaths, New Moons and holy days (see the paper The Holy Days of God (No. 97)). We have not been given the power to remove God’s laws and replace Eloah, the God Almighty, with a triune Godhead (see the paper The God We Worship (No. 2) and The First Great Commandment (No. 252)).


Verse 6: Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.


Jewish tradition required several kinds of ceremonial washings. Strict Jews washed their hands before a meal, between courses, and after the meal. This ‘purifying’ extended not only to washing one’s hands, but also to washing one’s cups and vessels (Mk. 7:3, 4).


Water pots are instruments for storing water. People are portrayed as vessels in the Bible (Isa. 66:20).  These six water pots of stone may come to represent man, as six denotes the number of man. Being made from stone could allude to the fact that by adhering to man-made traditions, our hearts were hardened, like that of stone.


Christ expands on this concept when he refutes the Pharisees. Christ was teaching that we should clean first that “which is within the cup” that the outside may be clean also (Mat. 23:26). The cup is used because it is an instrument that can hold water, and therefore is symbolic of a vessel.


The prophet Ezekiel spoke of the transformation of these vessels with a heart of stone, into vessels filled with God’s Holy Spirit, with a sincere desire to abide by God’s word.


Ezekiel 36:25-27 “Then I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. 26 And I will give you a new heart with new and right desires, and I will put a new spirit in you. I will take out your stony heart of sin and give you a new, obedient heart. 27 And I will put my Spirit in you so you will obey my laws and do whatever I command. (NLT)


Ezekiel is speaking of the sprinkling clean by the Holy Spirit. We will be given a new heart, so we will obey God’s laws. God’s laws, which were written on tables of stone, will be written in fleshly tables of the heart (2Cor. 3:3).


We are to cleanse our hands of wickedness, and purify our hearts.


James 4:8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. (NKJV)


These vessels for purification are still in use today. We must be able to see that we are vessels of the Most High God. If we adhere to pagan religious festivals, instituted by man, such as Christmas and Easter, we then become as the Pharisees. Our only concern is to wash ourselves outwardly, in appearance only, seen by all to be adhering to these rituals, ‘leaving the commandment of God, and holding fast the traditions of men’ (Mk. 7:8).


We should be more concerned about purifying our hearts in obeying God’s laws in all truth. 


1Peter 1:22 Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, (NKJV)


We should ask ourselves, “Are we still washing the outside, and not abiding by the commandments of God? Are we still observing feasts and days of worship because of traditions that were instituted by man, supposably under the banner of God or religion? Are we obeying God in truth? Do we have a sincere love of the brethren? Is our heart pure?”


This world is set up to draw us away from God. We should be thinking about our repentance from pagan festivals and contemplate being baptised, for the washing away of our sins (Acts 22:16). Those who are baptised should continue to purify their hearts in obedience to God’s laws. By drawing close to God, He will draw closer to us (Jas. 4:8).


Verse 7: Jesus said to them, “Fill the water pots with water.” And they filled them up to the brim.


Now Christ only addressed the servants, since they represent the Church. He is commanding us to fill the water pots. We may presume that Christ is telling us to fill the people of the nations with the water, which we may take to mean the word of God. So the water pots, which were filled for washing the hands and cups, are filled with water to symbolise the washing of the nations through the word (Eph. 5:26).


Hebrews 10:22  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.


It is our task to preach the gospel unto all nations, which is pictured by the filling of the vessels to the brim. No nation or people were to be left out who would not benefit from Christ’s sacrifice, except that of the Nephilim (see paper The Nephilim (No. 154)).


We all have a job to do, and we are to perform it faithfully. We have a faithful God, who is always there. We are guided step by step. The miracle would not have occurred if the servants didn’t obey, or do what they were told to do. They may not have believed the outcome, or let doubt creep into their hearts. We are a miracle in progress, so to speak. We are being filled with the spirit of God. The moment we stop worshiping the One True God, not having faith in his son, is the point where our miracle stops happening.


Verse 8: And He said to them, Draw some out now, and take it to the master of the feast.” And they took it.


Christ had turned water into wine. We know that Christ is the vine and we, who are his, are the branches (Jn.15:1-11). There are certain concepts in these verses that relate to the wedding feast. Christ transforms the water in the pots into wine. We see from the above verses that Christ is the true vine. Every branch in him will bear fruit. In John 15:3 we read that we are made clean through the word. We are told to abide in Christ. We who are the branches “cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (verse 4). In the same way, the servants were not able to produce wine without abiding in Christ.


As the wedding was drawing to a close, depicting the close of this age, only a small portion was drawn out to the Master of ceremonies. The Lord God “is our master” (Jer. 3:14). The servants represent those who keep the testimony and faith of Jesus Christ. The servants were told that they could ‘now’ draw from the water pots. This pointed forward to Christ’s life being laid down, and his blood being shed, for the removal of sin.


Romans 6:22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.


We have been given the opportunity to draw wine. We as servants, have an opportunity to come into a relationship with God and His Son. We should not reject this chance, but take of it and go before God as servants of Christ (Gal. 1:10; Col. 4:12; Rom.1:1) who himself serves God (Phil. 2:5-8).


Verse 9: When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.


God has planned the wedding and allocated the bride. He uses this symbolism to convey the salvation of humanity. The cup being drawn from the water pots, symbolising humanity, appears to represent Christ as the first of the first fruits and may also incorporate those who make up the body, the elect. These are drawn out of this world, from Christ’s sacrifice, and are poured out as a drink offering to the Most High God.


We may draw a lesson from this. The spirit of God is not to be left in the vessel. It was to be brought before God, to be tasted as it were. We are to offer ourselves to God, as living sacrifices. We are given talents through the Spirit, which are not to be wasted (Mat. 25:14-30).


God knows the end from the beginning (Isa. 46:10; Rev. 1:8). We may draw from this that the Father is not a respecter of persons. Everyone who fears Him and lives by His Word is acceptable in His sight.


The servants knew where the wine came from. If we are those servants who know, then we must all come to understand that we are part of the body of Jesus Christ, and that we are saved through the intervention of Jesus Christ and the gift of the Holy Spirit. We are given to understand that there are miracles involved, and that the Spirit of the Lord is that body. That is, the Spirit of the Lord, the Spirit of truth, seals Christ and seals us all, and makes us part of that body. We become part of God, as Christ is part of God. We live in Christ, and Christ and God the Father live in each other. We are all inter-related. (Refer to the paper Significance of the Bread and Wine (No. 100)).


Verse 10: And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”


God the Father makes the distinction between Himself and how humans think and operate. Our heavenly Father thinks, operates and considers on a much grander scale than most of us could ever imagine. God’s understanding is infinite (Ps. 147:5). Our Heavenly Father is perfect in knowledge (Job 37:16).


Providing the better wine later in the wedding feast is reflected in Scripture. God foretold of the glory of the temple in the latter days.


Haggai 2:9 ‘The glory of this latter temple shall be greater than the former,’ says the Lord of hosts.


The wedding in the gospel of John parallels the covenant God had established with Abraham and how it continues with the Church of God. We are now to purify our hearts in obedience to God. God has transformed our hearts of stone, to hearts in which he has written His laws.


We are now members of the body of Christ. If we read what Christ says in John 15:1-11 we see that these verses are related to the wedding account in Galilee and to the Church that participate in the covenant of God.


John 15:1-11 “I am the true vine, and My Father is the vinedresser. 2 Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. 5 “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. 6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. 8 By this My Father is glorified, that you bear much fruit; so you will be My disciples. 9 “As the Father loved Me, I also have loved you; abide in My love. 10 If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love. 11 “These things I have spoken to you, that My joy may remain in you, and that your joy may be full.


 The activities of Jesus Christ in the incarnation did not remove the covenant God made with Israel. Christ renewed that covenant and made a new and higher system of interaction available to humans through the activities of the Holy Spirit. We, by adhering to the covenant of God, make ourselves ready, as brides, for the marriage of the lamb (Rev. 19:7).