Cana of Galilee

Cana is a small town in the north of Israel not far from ‘Nazareth, where he had been brought up’, Luke 4. 16. It is only mentioned in the New Testament in John’s Gospel. While most famous for the turning of water into wine at the wedding in chapter 2, it is also the location from where the Lord Jesus healed the Capernaum official’s son in chapter 4. Cana is also briefly mentioned as the town from which Nathanael came. Intriguingly though, that detail is not given at the end of chapter 1 (when Nathanael is primarily referred to) but when the disciples go fishing in the final chapter of the book.

These are not merely introductory details, but immediately bring before us the gracious character of the Lord Jesus. Having patiently waited thirty years in the Father’s will for the start of His public ministry, it is not in the hubbub of Jerusalem that His first miracle will be done. There is no fanfare or hype. Instead, it is close to His previous home in despised Nazareth, in the northern area referred to as ‘Galilee of the Gentiles’, Matt. 4. 15, in a rural outpost that this first great sign will be given - with just the disciples seemingly impacted by it. Not only was His glory manifest in the sense of the divine power and design required for the miracle, but also by His humble grace in choosing Cana as the geographic setting!

These simple background details are also a practical encouragement in illustrating that the work of God is often done in relative obscurity, frequently with little in the way of immediate human result.

In each of the three chapters where Cana is mentioned, a specific need is being met. In chapter 2 with the revelation (of His glory), the need was drink. In chapter 4 with the ‘royal official’ [NIV] it was death, 4. 49. In chapter 21, postresurrection, the need was direction. We will consider these mentions of Cana in turn.

The marriage - chapter 2 The Lord Jesus was invited to this wedding and was the source of provision and blessing. It is good when today both weddings and subsequent marriages are conducted in accordance with God’s will such that we can ask the Saviour to be present and bless.

The actions of the Lord Jesus cannot be interpreted as encouraging the misuse of alcohol. The governor intimated that when people have well drunk, they lose sufficient sense to discern the quality of the wine, v. 10. His ability to discern how good the wine was gives an indication of his relative sobriety. For believers today, there is a clear prohibition on being drunk, Eph. 5. 18, or setting an example that would be for the spiritual detriment of others, Rom. 14. 21. While there is no absolute prohibition (and each must therefore be fully persuaded before the Lord as to their conscience), the way that Timothy needed specific instruction to have even a little for medicinal purposes is surely significant, 1 Tim. 5. 23.

John’s use of the word ‘sign’ is noteworthy. The Greek word is related to the English ‘semaphore’ - when flags, i.e., visual signs, were shown to communicate a message. ‘Miracles, signs and wonders’ are referred to elsewhere.¹ ‘Miracle’ refers to the divine power, ‘wonder’ to the human reaction, and ‘sign’ to the divine purpose. John’s recording of these divine actions is not random or merely for their own interest’s sake but intentionally to attest to the Saviour’s character so that we would believe in His deity, John 20. 30, 31.

Mary’s instruction to do whatever the Lord said, v. 5, is good counsel. She was probably the person to have spent the most time in the Lord’s physical presence - and her confidence is a telling outcome of that experience. Her words were in response to the Lord’s comment, v. 4, and show that she took no umbrage from it. In these being the last recorded words in scripture from Mary, we are left with the abiding sense of how she encouraged the servants to speak directly with the Lord rather than to come via herself as some erroneously teach. Her relative position to Christ is also underlined by the way that in a passage where she could be seen as prominent, she is not referred to by name but on all three occasions by her relationship to the Lord, vv. 1, 5, 12.

A legitimate question could be asked as to why the Lord changed water into wine as His first sign -and how it fits with John’s overall purpose? The start of the previous dispensation had been marked by the turning of water into blood that brought death, Exod. 7, whereas the Lord Jesus turned water into wine bringing blessing. It therefore showed the Lord’s superiority compared to that which had preceded in the Old Testament. It continues a similar thought from the previous chapter - ‘the law was given [came] by Moses, but grace and truth came by Jesus Christ’, John 1. 17.

The man - chapter 4

The official is neither named nor is his exact position identified, helping our focus to stay on the Lord - and John’s primary concern of recording authenticating signs. Not that this was the next miraculous work the Saviour did after the wedding -Nicodemus speaks of the signs the Lord had been doing, 3. 2, and this chapter speaks of the things the Galileans had seen the Lord do in Jerusalem, 4. 45. It may have been the second miracle that the Lord did in the locality, or just the second that John is inspired to record.

The events do stand in contrast to chapter 2 and, whereas the wedding showed the Lord was not restricted in time, instantly producing wine that would naturally take many months, this miracle shows that He was not restricted by space, healing at a distance. Likewise, the first miracle was at the request of a mother, the second of a father, both involved unnamed servants and a willingness to submit to the Lord’s timing. However, both were genuinely aweinspiring in the way their power and precision testified to the Lord’s uniqueness.

On a practical note, there are many parallels between the way the official spoke with the Lord and the Christian coming in prayer.

• Despite his nobility, the man had to put considerable effort (in the distance travelled) into personally speaking with Christ about an issue he was helpless to resolve. Whatever our achievements - socially or spiritually - we must humbly make whatever effort is required to ensure we are spending time speaking with the Lord on whom we depend.
• The man acted as if the matter were resolved, even though there was nothing he could physically see that had changed. It is a challenge to ‘walk by faith, not by sight’, 2 Cor. 5. 7!
• Everything had been done by Christ and the man was content with that. Sometimes we must do all we can, illustrated by the filling of the waterpots and, later in John, the removing of the stone from the tomb of Lazarus. At other times the acceptance that we can do nothing is key John 15. 5.
• The man does not appear to have rushed back - it is the next day before he arrives. If this was indicative of his peace of mind regarding the Lord’s promises, then he sets an excellent example, Isa. 26. 3.

The meal - chapter 21

The mention of Cana as being Nathanael’s place of origin in chapter 21 is initially surprising. That detail would have been more logical when he is first mentioned at the start of the book. However, there are many ways that the end of John’s Gospel links back to the start.

While John’s Gospel is often thought of as having seven signs, the inclusion of this eighth miracle gives an interesting symmetry to the list. The first and eighth signs not only have a link with Cana but involve the provision of a physical need, drink in chapter 2 and food in chapter 21, and relate to the number three, compare ‘the third day’, 2. 1, with ‘the third time’ or appearance, 21. 14. This symmetry is the key to a rich vein of study. The second and seventh signs, the nobleman’s son, ch. 4, and Lazarus, ch. 11, involve the near or actual death of a family member, the Lord waiting two days, and the giving of life. The third and sixth sign, the healing at Bethesda, ch. 5, and the blind man, ch. 9, involve those ill for a long time, healing on the sabbath connected with Jerusalem, and a pool and a quotation from Moses. The fourth and fifth signs, the feeding of the five thousand and walking on the water in chapter 6, are the only miracles from John recorded in other Gospels and are both connected with mountains.

A further connection between John chapters 2 and 21 is seen by developing the comparison between the three days, specifically referred to at the start and end of the book. At the start of John’s Gospel, there is a day when people believed, 1. 35-42, followed by a day where Nathanael is initially doubtful before believing, vv. 43-51, and a third day where there is great blessing for many, 2. 1. This is mirrored by the end of the book. At the first appearance of the risen Lord, we are told the disciples believed, 20. 19, 20; the second appearance was to Thomas, who was initially doubtful, vv. 24-29, and the third appearance led to great blessing, ch. 21. This interesting pattern is reflected in the divine programme where the church age is associated with many believing. God will then deal with Israel, whose recognition of the Messiah follows unbelief, and this will be followed by great blessing in the Millennium.

Of practical encouragement, it is heartening that despite Nathanael’s initial scepticism in chapter 1, he is with the disciples at the end of the book. However shaky our past, that should not deter us from continuing! It may be that he was not a natural fisherman, Cana was several miles away from the lake, but nevertheless he was keen to keep company with those in the boat. In this he sets us a good example where our different backgrounds, characters, interests, and gifts should not be a hindrance to fellowship, 1 Cor. 12.

In conclusion, Cana - like most of our lives - was not a place of major human significance or even biblical prominence. However, we can take encouragement that because of what the Saviour did in connection with it, it is associated with things of lasting value.