Primo matris interpellatio; First, his mother’s intercession; secundo Filii responsio, ibi dixit ei Iesus: quid mihi et tibi est, mulier? second, the answer of her Son, at and Jesus said to her: woman, what is that to me and to you? 345. In matre autem interpellante, primo quidem nota pietatem et misericordiam. Ad misericordiam enim pertinet ut quis defectum alterius reputet quasi suum: misericors enim dicitur, quasi miserum habens cor super miseria alterius; II Cor. XI, 29: quis infirmatur, et ego non infirmor? Quia ergo Virgo Beata misericordia plena erat, defectus aliorum sublevare volebat; et ideo dicit deficiente vino, dicit mater Iesu ad eum. 345. In Mary’s intercession, note first her kindness and mercy. For it is a quality of mercy to regard another’s distress as one’s own, because to be merciful is to have a heart distressed at the distress of another: who is weak, and I am not weak? (2 Cor 11:29). And so because the Blessed Virgin was full of mercy, she desired to relieve the distress of others. So he says, and when the wine ran out, the mother of Jesus said to him. Secundo reverentiam eius ad Christum: ex reverentia enim quam ad Deum habemus, sufficit nobis ei tantum defectus nostros exponere, secundum illud Ps. XXXVII, 10: Domine, ante te omne desiderium meum. Qualiter autem nobis Deus subveniat, non est nostrum inquirere; quia, sicut dicitur Rom. VIII, v. 26, nam quid oremus, sicut oportet, nescimus. Et ideo mater eius defectum aliorum simpliciter exposuit, dicens vinum non habent. Note, second, her reverence for Christ: for because of the reverence we have for God it is sufficient for us merely to express our needs: Lord, all my desires are known by you (Ps 37:10). But it is not our business to wonder about the way in which God will help us, for as it is said: we do not know what we should pray for as we ought (Rom 8:26). And so his mother merely told him of their need, saying, they have no wine. Tertio, Virginis sollicitudinem et diligentiam: quia usque ad extremam necessitatem non distulit, sed deficiente vino, idest dum esset in deficiendo, iuxta illud quod dicitur in Ps. IX, 10 de Deo: adiutor in opportunitatibus, in tribulatione. Third, note the Virgin’s concern and care. For she did not wait until they were in extreme need, but when the wine ran out, that is, immediately. This is similar to what is said of God: a helper in times of trouble (Ps 9:10). 346. Sed quaerit Chrysostomus: quare ante non incitavit Christum ad miracula? Nam de virtute eius erat instructa per angelum, et confirmata per multa quae viderat circa ipsum fieri, quae omnia conservabat, conferens in corde suo, ut dicitur Lc. II, 51. 346. Chrysostom asks: why did Mary never encourage Christ to perform any miracles before this time? For she had been told of his power by the angel, whose work had been confirmed by the many things she had seen happening in his regard, all of which she remembered, thinking them over in her heart (Luke 2:51). Cuius ratio est, quia antea ut unus aliorum conversabatur: unde quia non viderat tempus opportunum, hoc facere distulit. Nunc vero post Ioannis contestationem et post discipulorum conversionem, confidenter Christum ad miracula facienda provocat, gerens in hoc figuram synagogae, quae est mater Christi: nam familiare est Iudaeis miracula requirere; I Cor. I, 22: Iudaei signa petunt. The reason is that before this time he lived like any other person. So, because the time was not appropriate, she put off asking him. But now, after John’s witness to him and after the conversion of his disciples, she trustingly prompted Christ to perform miracles. In this she was true to the symbol of the synagogue, which is the mother of Christ: for it was customary for the Jews to require miracles: the Jews require signs (1 Cor 1:22). 347. Dicit ergo ei vinum non habent. 347. She says to him, they have no wine. Ubi sciendum est, quod ante incarnationem Christi, triplex vinum deficiebat, scilicet iustitiae, sapientiae et caritatis, seu gratiae. Vinum enim mordicat, et quantum ad hoc iustitia dicitur vinum. Lc. X, 34, Samaritanus vinum et oleum apposuit vulneribus sauciati, idest cum dulcedine misericordiae severitatem iustitiae; Ps. LIX, 5: potasti nos vino compunctionis. Vinum etiam laetificat cor, iuxta illud Ps. CIII, 15, vinum laetificat cor hominis, et quantum ad hoc dicitur vinum sapientia, cuius meditatio maxime laetificat; Sap. VIII, 16: non habet amaritudinem convictus illius. Vinum similiter inebriat, Cant. V, v. 1: bibite, amici, et inebriamini, carissimi, et secundum hoc caritas dicitur vinum, Cant. c. V, 1, bibi vinum meum cum lacte meo. Et dicitur caritas etiam vinum ratione fervoris; Zach. IX, 17: vinum germinans virgines. Here we should note that before the incarnation of Christ three wines were running out: the wine of justice, of wisdom, and of charity or grace. Wine stings, and in this respect it is a symbol of justice. The Samaritan poured wine and oil into the wounds of the injured man, that is, he mingled the severity of justice with the sweetness of mercy. You have made us drink the wine of sorrow (Ps 59:5). But wine also delights the heart, wine cheers the heart of man (Ps 103:15). And in this respect wine is a symbol of wisdom, the meditation of which is enjoyable in the highest degree: her companionship has no bitterness (Wis 8:16). Further, wine intoxicates: drink, friends, and be intoxicated, my dearly beloved (Song 5:1). And in this respect wine is a symbol of charity: I have drunk my wine with my milk (Song 5:1). It is also a symbol of charity because of charity’s fervor: wine makes the virgins flourish (Zech 9:17). Et quidem iustitiae vinum deficiebat in veteri lege; in qua iustitia imperfecta erat. Sed Christus eam perfecit; Matth. V, 20: nisi abundaverit iustitia vestra plusquam Scribarum et Pharisaeorum, non intrabitis in regnum caelorum. Deficiebat etiam vinum sapientiae, quae erat occulta et figuralis, quia, ut dicitur I Cor. X, 11, omnia in figura contingebant illis. Sed Christus eam manifestavit; Matth. c. VII, 29: erat enim docens eos, sicut potestatem habens. Sed et vinum caritatis deficiebat ibi: quia acceperant spiritum servitutis tantum in timore. Sed Christus aquam timoris convertit in vinum caritatis, quando dedit spiritum adoptionis filiorum, in quo clamamus, Abba Pater, ut dicitur Rom. VIII, 15, et quando caritas Dei diffusa est in cordibus nostris, ut dicitur Rom. V, 5. The wine of justice was indeed running out in the old law, in which justice was imperfect. But Christ brought it to perfection: unless your justice is greater than that of the scribes and of the Pharisees, you will not enter into the kingdom of heaven (Matt 5:20). The wine of wisdom was also running out, for it was hidden and symbolic, as it says: all these things happened to them in symbol (1 Cor 10:11). But Christ plainly brought wisdom to light: he was teaching them as one having authority (Matt 7:29). The wine of charity was also running out, because they had received a spirit of serving only in fear. But Christ converted the water of fear into the wine of charity when he gave the spirit of adoption as sons, by which we cry: ‘Abba, Father’ (Rom 8:15), and when the charity of God was poured out into our hearts (Rom 5:5). 348. Consequenter cum dicit dixit ei Iesus etc. ponitur responsio Christi: ex qua quidem responsione triplicis haeresis occasio sumpta est. 348. Then when he says, Jesus said to her: woman the answer of Christ is given. This answer has been the occasion for three heresies. 349. Manichaei namque dicunt Christum non habuisse verum corpus, sed phantasticum. Valentinus asserit Christum attulisse corpus caeleste, dicens quod, quantum ad corpus, Christus nihil pertinet ad Virginem. Et huius erroris fulcimentum sumit per hoc quod dicit ei Iesus. Quid mihi et tibi est, mulier? Quasi dicat: nihil a te suscepi. 349. The Manicheans claim that Christ had only an imaginary body, not a real one. Valentinus maintained that Christ assumed a celestial body and that, as far as his body was concerned, Christ was not related to the Virgin at all. The source of this error was that he understood, woman, what is that to me and to you? as if it meant: I have received nothing from you. Sed hoc est contra auctoritatem Sacrae Scripturae: dicit enim Apostolus, Gal. IV, 4: misit Deus Filium suum, factum ex muliere: non enim posset dici ex ea factus, nisi ex ea aliquid sumpsisset. Arguit praeterea contra eos Augustinus, dicens: quomodo scis, quod Dominus dixit quid mihi et tibi? Respondes, quia Ioannes Evangelista hoc narrat. Sed ipse etiam Evangelista dicit de Virgine quod erat mater eius. Si ergo credis Evangelistae in eo quod narrat Iesum dixisse matri: quid mihi et tibi est, mulier? Credas etiam in hoc ei quod dicit: et erat mater Iesu ibi. But this is contrary to the authority of Sacred Scripture. For the Apostle says: God sent his Son, made from a woman (Gal 4:4). Now Christ could not be said to have been made from her, unless he had taken something from her. Further, Augustine argues against them: how do you know that our Lord said, what does that have to do with me and you?You reply that it is because John says so. But he also says that the Virgin was the mother of Christ. So, if you believe the Evangelist when he states that Jesus said this to his mother, you should also believe him when he says, and the mother of Jesus was there. 350. Ebion autem dicens ex virili semine Christum conceptum, et Elvidius, qui dicit quod Virgo post partum non permansit virgo, sumpserunt erroris fulcimentum ex hoc quod dicit mulier, quod videtur corruptionem importare. 350. Then there was Ebion who said that Christ was conceived from a man’s seed, and Elvidius, who said that the Virgin did not remain a virgin after childbirth. They were deceived by the fact that he said, woman, which seems to imply the loss of virginity. Sed hoc est falsum, quia ‘mulier’ in Sacra Scriptura quandoque importat solum sexum femineum, secundum illud Gal. IV, 4: factum ex muliere etc. Et hoc patet etiam per hoc quod Adam ad Deum loquens de Eva, dixit: mulier quam dedisti mihi sociam, dedit mihi de ligno, et comedi, Gen. III, 12. Constat enim tunc Evam adhuc virginem fuisse, cum adhuc esset in Paradiso, ubi non cognoverat eam. Unde hoc quod hic dicitur mulier, non importat corruptionem, sed determinat sexum. But this is false, for in Sacred Scripture the word ‘woman’ sometimes refers merely to the female sex, as it does in made from a woman (Gal 4:4). This is obvious also by the fact that Adam, speaking to God about Eve, said: the woman whom you gave me as a companion, gave me fruit from the tree, and I ate it (Gen 3:12); for Eve was still a virgin in Paradise, where Adam had not known her. Hence the fact that the mother of Christ is here called woman in this Gospel does not imply a loss of virginity, but refers to her sex. 351. Sumpserunt etiam Priscillianistae erroris occasionem ex hoc quod dixit nondum venit hora mea, dicentes, omnia ex fato accidere, et facta hominum certis horis esse subiecta, et etiam Christi: unde propter hoc dixit nondum venit hora mea. 351. The Priscillianists, however, erred by misunderstanding the words of Christ, my hour has not yet come. They claimed that all things happen by fate, and that the actions of men, including those of Christ, are subject to predetermined times. And that is why, according to them, Christ said, my hour has not yet come. Sed hoc est falsum de quolibet homine. Cum enim homo liberam electionem habeat, libera autem electio competat ei ex hoc quod rationem et voluntatem habet, quae quidem sunt immaterialia: manifestum est quod homo quantum ad electionem nulli corpori subiicitur, sed potius dominatur. Immaterialia enim nobiliora sunt materialibus, et ideo dicit Philosophus, quod sapiens dominatur astris. Praeterea, hoc multo minus locum habet in Christo, qui est Dominus et conditor siderum. Unde per hoc quod dixit nondum venit hora mea, intelligitur hora passionis, sibi, non ex necessitate, sed secundum divinam providentiam determinata. Contra eos etiam est quod dicitur Eccli. XXXIII, 7: quare dies diem superat? Respondet: a Domini scientia separati sunt; idest, divina providentia distincti sunt adinvicem, non a casu. But this is false for any man. For since man has free choice, and this is because he has reason and will, both of which are spiritual, then obviously, as far as choice is concerned, man, so far from being subject to bodies, is really their master. For spiritual things are superior to material things, so much so that the Philosopher says that the wise man is master of the stars. Further, their heresy is even less true of Christ, who is the Lord and Creator of the stars. Thus when he says, my hour has not yet come, he is referring to the time of his passion, which was fixed for him, not by necessity, but according to divine providence. What is said is also contrary to their opinion: why is one day better than another? (Sir 33:7). The answer is: they have been differentiated by the knowledge of the Lord, i.e., they were differentiated from one another not by chance, but by God’s providence. 352. His ergo exclusis, investigemus huius Dominicae responsionis causam. Quid mihi et tibi est, mulier? 352. Since we have eliminated the above opinions, let us look for the reason why our Lord answered, woman, what is that to me and to you? Et quidem, secundum Augustinum, in ipso sunt duae naturae, divina scilicet et humana; et quamvis idem Christus fit in utraque natura, ea tamen quae conveniunt ei secundum humanam naturam, distincta sunt ab his quae conveniunt ei secundum divinam. Miracula autem facere competit ei secundum divinam naturam, quam accepit a Patre; pati vero secundum humanam, quam accepit a matre. Et ideo matri exigenti miraculum, respondit dicens quid mihi et tibi est, mulier? Ac si dicat: illud quod in me facit miracula, non accepi a te, sed illud unde patior; idest secundum quod competit mihi pati, scilicet humanam naturam, a te accepi; et ideo tunc te cognoscam, cum ipsa infirmitas pendebit in cruce. Et ideo subdit nondum venit hora mea; quasi dicat: cum venerit hora passionis, ibi te matrem recognoscam. Unde et in cruce pendens matrem discipulo commendavit. For Augustine, Christ has two natures, the divine and the human. And although the same Christ exists in each, nevertheless things appropriate to him according to his human nature are distinct from what is appropriate to him according to his divine nature. Now to perform miracles is appropriate to him according to his divine nature, which he received from the Father; while to suffer is according to his human nature, which he received from his mother. So when his mother requests this miracle, he answers, woman, what is that to me and to you? as if saying: I did not receive from you that in me which enables me to perform miracles, but that which enables me to suffer, which is to say: that which makes it appropriate for me to suffer, i.e., I have received a human nature from you. And so I will recognize you when this weakness hangs on the cross. And so he continues with, my hour has not yet come. As if to say: I will recognize you as my mother when the time of my passion arrives. And so it was that on the cross he entrusted his mother to the disciple. 353. Secundum Chrysostomum vero, aliter exponitur. 353. Chrysostom explains this differently. Dicitur enim quod Beata Virgo fervens zelo honoris Filii, voluit quod statim antequam opportunum esset, Christus miracula faceret; et ideo Christus, matre haud dubio sapientior, eam repressit. Noluit enim prius facere miraculum, quam sciretur defectus: quia ex hoc fuisset minus notum et minus credibile, et ideo dicit quid mihi et tibi est, mulier? Quasi dicat. Quid me molestas? Nondum venit hora mea; idest, nondum cognitus sum his qui adsunt. Sed neque defectum vini sentiunt; sine primo hoc sentire, quia cum necessitatem cognoverint, maius reputabunt beneficium quod recipient. He says that the Blessed Virgin, burning with zeal for the honor of her Son, wanted Christ to perform miracles at once, before it was opportune; but that Christ, being much wiser than his mother, restrained her. For he was unwilling to perform the miracle before the need for it was known; otherwise, it would have been less appreciated and less credible. And so he says, woman, what is that to me and to you? As if to say: why bother me? My hour has not yet come, i.e., I am not yet known to those present. Nor do they know that the wine ran out; and they must first know this, because when they know their need they will have a greater appreciation of the benefit they will receive. 354. Quamvis autem mater repulsa sit, tamen de Filii misericordia non diffidit; ideo consequenter monet ministros, dicens quodcumque dixerit vobis, facite, in quo quidem consistit totius iustitiae perfectio. Perfecta namque iustitia est Christo in omnibus obedire; Ex. XXIX, 35: omnia quae praecepit nobis Dominus faciemus. 354. Now although his mother was refused, she did not lose hope in her Son’s mercy. So she instructs the servants, saying do whatever he tells you, in which, indeed, consists the perfection of all justice. For perfect justice consists in obeying Christ in all things: we will do all that the Lord commanded us (Exod 29:35). Hoc autem verbum omnia quaecumque dixerit vobis facite, non convenit dici nisi de solo Deo, homo enim aliquando potest errare. Unde in talibus quae sunt contra Deum, hominibus obedire non tenemur; Act. V, 29: oportet obedire Deo magis quam hominibus. Deo autem, qui non errat nec falli potest, in omnibus obedire debemus. However, the phrase do whatever he tells you, is not fittingly said except of God alone, for man is able to err at times. Hence in matters that are against God, we are not held to obey men: we ought to obey God rather than men (Acts 5:29). We ought to obey God, who does not err and cannot be deceived, in all things. 355. Consequenter cum dicit erant autem ibi lapideae hydriae, ponitur consummatio miraculi per Christum: circa quod 355. Now Christ’s completion of the miracle is set forth, at now there were six stone waterpots nearby. primo describuntur vasa in quibus miraculum patratum est; First, the vessels in which the miracle was performed are described. secundo designatur materia miraculi, ibi dixit eis Iesus: implete hydrias aqua; Second, the matter of the miracle is stated, at Jesus said to them: fill the waterpots with water. tertio insinuatur miraculi demonstratio et approbatio, ibi dixit eis Iesus: haurite nunc. Third, we have how the miracle was made known and approved, at and Jesus said to them: draw out now. 356. Vasa autem in quibus miraculum patratum est, ponuntur sex; et est quod dicit erant autem ibi lapideae hydriae sex. 356. The miracle was performed in six vessels: now there were six stone waterpots nearby. Ubi sciendum est, quod sicut Mc. VII, 2 ss., dicitur, Iudaei observabant multas ablutiones corporales, et baptismata calicum et vasorum: unde quia erant in Palaestina, in qua est defectus aquarum, habebant vasa in quibus servabatur aqua purissima, qua se, et vasa crebro lavarent. Et ideo dicit, quod erant ibi sex lapideae hydriae, idest vasa ad conservandum aquam, ab hydros, quod est aqua, posita secundum purificationem Iudaeorum, idest ad usum purificationis, capientes singulae metretas, idest mensuras, binas, vel ternas: ‘metros’ enim Graece, ‘mensura’ Latine dicitur. Et, ut dicit Chrysostomus, vasa ista deferuntur ad tollendam miraculi suspicionem: tum propter eorum puritatem, ne posset aliquis suspicari quod aqua saporem vini sumpsisset ex faecibus vini prius in eis repositi, nam vasa illa erant secundum purificationem, et ideo purissima oportebat ea esse; tum etiam propter vasorum quantitatem, ut evidenter pateat quod aqua tot vasorum in vinum mutari non potuisset, nisi virtute divina. Here we should note, that as mentioned, the Jews observed many bodily washings and the cleansing of their cups and dishes (Mark 7:2). So, because they were in Palestine where there was a shortage of water, they had vessels in which they kept the purest water to be used for washing themselves and their utensils. Hence he says, there were six stone waterpots nearby, i.e., vessels for holding water, according to the purification of the Jews, i.e., to use for purification, containing two or three measures apiece, that is, two or three measures; for the Greek ‘metrete’ is the same as the Latin ‘mensura.’ These jars were standing there, as Chrysostom says, in order to eliminate any suspicion about the miracle: both on account of their cleanliness, lest anyone suspect that the water had acquired the taste of wine from the dregs of wine previously stored in them, for these jars were standing there for according to the purification, and so had to be very pure; and also on account of the capacity of the jars, so that it would be abundantly clear that the water in such jars could be changed into wine only by divine power (John 2:6). 357. Mystice vero per sex hydrias significantur sex aetates Veteris Testamenti, in quibus erant corda hominum receptiva Scripturarum Dei parata, et proposita in exemplum vivendi, ut dicit Glossa. 357. In the mystical sense, the six water jars signify the six eras of the Old Testament during which the hearts of men were prepared and made receptive of God’s Scriptures, and put forward as an example for our lives. Hoc vero quod dicit metretas, secundum Augustinum, refertur ad Trinitatem personarum. Et dicuntur binae, vel ternae, quia quandoque in Sacra Scriptura tres personae distinctim ponuntur, secundum illud Matth. ult., 19: baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti, quandoque vero duo tantum, scilicet Pater et Filius, in quibus intelligitur persona Spiritus Sancti, qui est connexio amborum, secundum illud infra XIV, 23: si quis sermonem meum servabit, Pater meus diliget eum, et ad eum veniemus. Vel binas propter duas conditiones hominum, Iudaeorum scilicet, et gentilium, ex quibus propagata est Ecclesia. Vel ternas propter tres Filios Noe, ex quibus propagatum est humanum genus post diluvium. The term measures, according to Augustine, refers to the Trinity of persons. And they are described as two or three because at times in Scripture three persons in the Trinity are distinctly mentioned: baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19), and at other times only two, the Father and the Son, in whom the Holy Spirit, who is the union of the two, is implied: if anyone loves me, he will keep my word, and my Father will love him, and we will come to him (John 14:23). Or they are described as two on account of the two states of mankind from which the Church arose, that is, Jews and gentiles. Or three on account of the three sons of Noah, from whom the human race arose after the deluge. 358. Consequenter cum dicit dixit eis Iesus: implete hydrias aqua, agitur de miraculi materia. 358. Then when he says Jesus said to them: fill the waterpots with water, he gives the material of the miracle. Sed circa hoc insurgit quaestio quare non ex nihilo, sed ex materia praeiacente hoc miraculum factum est: ad quod triplex ratio assignatur. Una est secundum Chrysostomum, et litteralis, quia ex nihilo aliquid facere, maius est et mirabilius, quam facere aliquid ex subiecta materia; sed non est ita evidens et credibile multis. Et ideo volens magis credibile esse quod fiebat, ex aqua fecit vinum, capacitati hominum condescendens. Here we might ask why this miracle was performed with already existing material, and not from nothing. There are three reasons for this. The first reason is literal, and is given by Chrysostom: to make something from nothing is much greater and more marvelous than to make something from material already existing; but it is not so evident and believable to many. And so, wishing to make what he did more believable, Christ made wine from water, thus condescending to man’s capacity. Alia ratio est, ad confutandum perversa dogmata. Quidam namque sunt (ut Marcionistae et Manichaei) qui dixerunt alium esse conditorem mundi, quam Deum, et omnia visibilia ab illo, idest diabolo, condita esse. Et ideo Dominus plura miracula etiam ex substantiis creatis, et visibilibus fecit, ut ostendat ipsas substantias bonas esse, et a Deo creatas. Another reason was to refute wrong dogmas. For there are some (as the Marcionists and Manicheans) who said that the founder of the world was someone other than God, and that all visible things were established by such a one, that is, the devil. And so the Lord performed many miracles using created and visible substances in order to show that these substances are good and were created by God. Tertia ratio est mystica. Ideo enim noluit ex nihilo vinum facere, sed ex aqua vinum fecit, ut ostenderet se non omnino novam doctrinam condere et veterem reprobare, sed adimplere; ut dicitur Matth. V, 17: non veni solvere legem, sed adimplere: dum quod figurabat vetus lex, et promittebat, Christus exhibuit, et aperuit; Lc. ult., 45: aperuit illis sensum ut intelligerent Scripturas. The third reason is mystical. Christ made the wine from water, and not from nothing, in order to show that he was not laying down an entirely new doctrine and rejecting the old, but was fulfilling the old: I have not come to destroy the law, but to fulfill it (Matt 5:17). In other words, what was prefigured and promised in the old law, was disclosed and revealed by Christ: then he opened their minds so they could understand the Scriptures (Luke 24:45). Voluit autem per ministros hydrias impleri aqua, ut eos, eius quod fiebat, testes haberet: unde infra dicitur: ministri autem sciebant etc. Finally, he had the servants fill the jars with water so that he might have witnesses to what he did; so it is said, but the waiters, who had drawn the water, knew.