John had already said that he had beheld "His glory, the glory as of the only begotten

of the Father, full of real grace" and in this miracle that glory was "manifested".

The homely associations of marriage and the turning of water into wine, form a

striking contrast with the severe character of John the Baptist who came "neither eating

nor drinking". Ceremonial water gives place to wine, the Law of Moses to true grace,

and out of this fullness all we have received. Not only did the Lord "manifest" His glory,

but the great aim of the Gospel was attained also, "His disciples believed on Him"

(John 2: 11).

Matthew uses the word dunamis, "wonderful works" (7: 22),  "mighty works"

(11: 20, 21, 23; 13: 54, 58; 14: 2), a word used also by Mark and Luke to describe the

Lord's miracles. This word is not used by John, but, in its stead he uses semeion, which

is translated in his Gospel by "miracle" thirteen times, and "sign" four times. The

Synoptic Gospels use semeion about as many times as they use dunamis. John's purpose

is not to point out mighty power, but to provide evidence. Just as the miracles wrought

by Paul were "signs" of his apostleship (II Cor. 12: 12), so were these miracles selected

as signs of "the Apostle" (Heb. 3: 1), the great "Sent One*", the Son of God.

The fact that this miracle was the "beginning" of miracles nullifies the validity of the

fantastic traditions that have come down from early days of the miracles wrought by the

child Jesus, just as the setting aside of Mary in the fourth verse of the chapter is the death

blow of Mariolatry. When he has "beheld His glory", man needs not the intercession of

saints, angels or the Virgin.