The Story of Jesus. Roy A. Harrisville

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СКАЧАТЬ and said, “Father, the hour has come; glorify your Son that yo ur Son may glorify you.” This “hour,” described as an hour of glorification, and identified with an event Jesus might pray to avoid (“What should I say—Father, save me from this hour?”) , or, as per the evangelist, with “going to the Father,” can only mean his death. It is an “hour,” the coming of which Jesus is aware, as for example at the arrival of the Greeks, and for which he prays (“Father, the hour has come; glorify your Son”) but which he does not own or bring about. Reference to it as “his” simply describes him as its subject. More, since this “hour,” this “glorification” will be the glorification of the Father, the death of Jesus is an event initiated by the Father. It will be”an”hour,” a death he takes on himself.

      To return to the Cana miracle, what to make of his mother’s reposte that the servants do whatever he commands? Doesen’t she hear, or understand what he said, or does she pay no mind to it? And what of Jesus’ reversal of his earlier demurrer in favor of his mother’s plea with the order to fill with water six stone jars designated for purification, jars, as it turned out, about to be defiled? Had his “hour” come in that moment, and if so, why is that term later reserved for his crucifixion? (cf. John 8:20; 12:23, 27; 13:1; 17:1). And, prior to the servants’ drawing it out and bringing it to the steward, why not a simple statement to the effect that the water had been changed to wine, the servants cognizant of the entire affair but the steward totally unaware? Finally, what to make of the evangelist’s conclusion that at Cana Jesus “revealed his glory” (shades of the Prologue, 1:17), ”and his disciples believed in him” (John 2:11)? If we agree that the evangelist is pursuing a specific goal with his work, what provokes our questions may not be due to lapses, or a haphazard “go” at the event. Then, beneath the servant’s knowledge of the source of the miracle, or the disciples’ belief in the revelation of his “glory,” and beneath the order of Jesus’ mother in face of her son’s rebuff, or the steward’s surprise at the water’s being changed to wine, may lie the intent to distinguish a faith dependent on the “sign” as sheer fact, and a faith that grasps what it is to which that “sign” is meant to point. In either case what is “signed” is the same: Jesus’ power over nature, a power to leave an Olympian god leagues behind, though the one faith is given superiority over the other, as at the end of the Gospel in Jesus’ word to Thomas: “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe” (John 20:28). Then, by way of parallel, there may be two “hours,” and two revelations of his “glory,” one at Cana matched by a seeing, and the other, an “hour” of glorification-crucifixion matched by a believing absent the seeing, the latter the greater of the two, and at Cana, at the least signaled in Mary’s antecedent appearance at the event, and her summons, if not in the steward’s surprise.

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