Dr. Lightfoot gives a long list of laws and regulations regarding marriage, as found in

the Talmud and Rabbinical writings, but it is only the last of these that has any bearing

upon John 2:: "The nuptial festival was continued for the whole seven days: which we

also see of old (Judges 19: 12)." We have earlier evidence than the book of Judges, for

we find Laban saying to Jacob at the marriage of Leah, and also at his request for Rachel,

"Fulfil her week".

As seem to have been the case at Cana, it will easily be understood that at a festivity

extending over a period of seven days, the supply of wine might prematurely run out.

The way in which Mary speaks and acts in this passage makes it fairly clear that she

was a relative of the household, and the fact that she told the Lord of the lack of wine

indicates that she was in expectation of some action on His part to remedy the fault, for

she knew of the baptism of John, the descent of the Spirit as a dove, and the attestation of

the Baptist and others. To our ears, the Saviour's reply sounds rather abrupt, but we must

remember that the use of the word "woman" was a respectful form of address, as can be

seen from 19: 26 and 20: 13, 15.  We must also understand that these words were

spoken exclusively for Mary's ear, and that we have nothing to indicate the accompany

tone, inflection or look that so modify the spoken word. On more than one occasion the

Lord had to check the intrusion of even His own mother, into that sphere which lay

outside all earthly relationships. At the age of twelve, when Mary, having found Him in

the Temple, said, "Behold thy father and I have sought thee sorrowing", the Lord gently

told them that these home ties were to be broken and that He must soon be about His

Father's business (Luke 2: 48, 49). Similarly, on another occasion, when "His brethren

and His mother" sought Him, He answered "Who is my mother or my brethren?"

(Mark 3: 31-35). Again, the expression, "What have I to do with thee?" may not have

sounded so harsh in Mary's ear as in our's, for it seems to have been in Hebraism, and

therefore not to be taken by us too literally. It was used in II Sam. 16: 10 and 19: 22

by David, and in I Kings 17: 18, by the widow of Elijah. It was also used by the

demons who were cast out by the Lord (Matt. 8: 29; Mark 1: 24; Luke 4: 34). The

words were however decisive enough, and indicated that the Lord had now embarked

upon that ministry wherein the Father's will alone was supreme and which inflexibly led

on to the death of the cross. The words "Mine hour is not yet come" seem to suggest that

the cross was in mind, even at the marriage at Cana. Some have said that, in the present

case, no such solemn association must be read into the words, but the way in which this

saying recurs in this Gospel compels us to see in this occurrence, even at a festive

marriage scene, the shadow of the cross. Here are the eight occurrences of this or similar