BVM As Co-Redemptrix


THE BLESSED VIRGIN MARY
AS CO-REDEMPTRIX
By Alan John Meister

Recently, some discussion is taking place within the Church about giving the Blessed Virgin Mary the title of Co-redemptrix. During his pontificate, Pope John Paul II has referred to Mary using this title six times. Yet surprising, there has been little theological support put forth for the use of this wonderful title. The primary reason given to date is Mary’s “fiat” or yes, in response to the Angel Gabriel’s initiation, “And Mary said, ‘Behold, I am the handmaid of the Lord, let it be done to me according to your word’” (Luke 1:38). Indeed, this holy response brings Mary into unity with God’s word, yet the call from more support takes place in order to solidly affirm this title to the most glorious Virgin Mary.

I’d like put forth, with the grace of God, the proper reasoning and support for giving Mary the title of Co-redemptrix. Surely, such support must lie in biblical evidence. Moreover, in order for Mary to be Co-redemptrix, it must be shown that Mary is “equal” to Jesus. This is what those opposed to such a title want to be shown – and they surely are of the opinion that it cannot be done. Simply stated, Mary is not God. And indeed, this is true. Yet, the “equivalence” of Mary to Jesus can be shown in a “representative” manner using some algebraic logic. For following is the example of the approach I will use:

     Mary = [represents] Israel and the Church
     Jesus = [represents] Israel and the Church
     Therefore, Mary = [represents] Jesus

Of course, it also needs to be understood that Mary is not “equal” with Jesus in terms of divinity, but in terms of what she represents, i.e., humanity. Furthermore, I will show biblically that when Mary represents humanity as the bride with Christ as the bridegroom, the union created causes the children of the union (humanity in salvation) to be symbolic offspring of both the mother (Mary) and the Father (Jesus). Therefore, if both Jesus and Mary can be shown to represent the “Israel of faith” she would indeed be the Co-redemptrix.

Lets begin with Jesus as Israel. In Genesis 32, Jacob fought with a man who was God. Notice the four verses Gen. 32:25,26,27,31 indicates Jacob fought with God, the man. It was Christ who wrestled with Jacob. And after sunrise, the “man” gave Jacob the new name “Israel.”: In Hebrew Isra means a man overcoming; and El means power. Together the word Israel means a man who overcomes power. Jacob acted this way when he fought with Christ the man. Yet, since Christ was to be numbed with pain and experience suffering during his Passion, he touched Jacob’s thigh causing it to shrink and giving him a sense of his future sufferings. Israel was the representation of Christ’s name from the beginning a man who overcomes power. Christ overcame the power of the world, his enemies, and sin. And so Christ altered the name of Blessed Jacob by giving Jacob this representation of his own name - Israel. Thus, Christ proclaimed that all those who come to Father through the Messiah make up Blessed Israel. And this relationship of Christ to Israel is attested in the Old Testament. Note the following passages that call Israel the son:

  • When Israel was a child I loved him, out of Egypt I called my son.(Hos. 11:1)
  • For I am a father to Israel, Ephraim [Israel] is my first born.
    (Jer. 31:9)
Clearly, Israel represents a union with the Messiah. The following verse solidifies the representation of the Messiah in the Israel of faith and even states the Messiah’s name is Israel:

  • I will pour out water upon the thirsty ground, and streams upon the dry land; I will pour out my spirit upon your offspring, and my blessing upon your descendants. They shall spring up amid the verdure like poplars beside the flowing waters. One shall say, “I am the LORD’S”, another shall be named after Jacob, and this one shall write on his hand, “The LORD’S”, and Israel shall be his surname. Thus says the LORD, Israel’s King and redeemer[Messiah], the LORD of hosts: I am the first and I am the last; there is no God but me. (Isa. 44:3-6).
Now as we continue, we also we see that Mary represents Israel as well. Lets begin with the primary verse of Isaiah 7:14:

  • Therefore the Lord himself will give you this sign the virgin shall be with child, and bear a son, and shall name him Immanuel.
First take a closer look at the theology of the Virgin Mother. The Annunciation and Incarnation constitute the deepest relationship between God and man, between God and us, between God and Mary. Excluding the death and resurrection of Christ, this was the most important event in human history. Mary was there; the purest vessel to be used for the infant child. The privilege of being a virgin and mother is a unique gift of God to Mary, and it comes from this prophecy of Isa. 7:14. So lets take a look at this prophecy where the use of the word “virgin” is found, although some scholars dispute the word “virgin.” This verse was used as a sign to King Ahaz of Judah during Syro Ephraimite War. It was the prophet Isaiah who gave a sign to the King. This was the sign of a new born child, and the destruction of the two nations of Syria and Israel. These nations were trying to overthrow the King of Judah. Yet, Isaiah prophecies that before “the child” knows how to refuse evil and choose good (7:16), Syria and the N. Kingdom of Israel would exist no longer, that is, before the child (Israel) reached the age of discrimination - before the Israel of faith was freed from the Mosaic law. In NT terms, before Israel become of age and was released from the Mosaic law by the death and resurrection of the Messiah, the Christ. Galatians 3:23-24 states:

  • Before faith came, we were held in custody under law, confined for the faith that was to be revealed. Consequently, the law was disciplinarian for Christ, that we might be justified by faith.
Today, some modern scholars translate the Hebrew word used for virgin in Isa. 7:14 erroneously as “young woman” instead of “virgin.” At this time Ahaz was without a son to carry on the lineage of David and Israel. Some say the child to be born was his son, Hezekiah from his wife, the young woman. In Hebrew and Protestant versions, and the New Revised Standard Version, “virgin” is written as “young woman.” But in the Septuagint, written 150-250 B.C., the Greek word is written as “virgin.” Dead Sea Scrolls, St. Augustine, and St. Jerome support the Septuagint version. In addition, Isaiah 8:4 mentions three years of weaning of the child to be born, “For before the child learns to reject the bad and choose the good [weaning period: normally about three years], the land of those two kings whom you dread shall be deserted.” This verse can only refer to Christ for the child did not become of age to follow God’s laws, or in NT terminology, the Israel of faith was not released from the law, until the death and resurrection of Christ. The Northern Kingdom of Israel was destroyed in 721, even before Hezekiah was born in 715. So Isaiah 7:14 verse simply could not refer to Hezekiah. Furthermore, Isaiah 8:4 also conflicts with Ahaz’s son Hezekiah as the child to be born. Isaiah 8:4 states “before the child knows how to call his father or mother by name [weaning period: normally about three years] the wealth of Damascus and the spoils of Samaria shall be carried off against [before the presence of] the king of Assyria,” that is, before the child could call his mother and father by name. The fact is the wealth of Damascus and Samaria (Syria) were never carried off (Hebrew paniym – against, in the presence of) by Judah before the Hezekiah could call his mother and father by name. Moreover, the wealth of Damascus and the spoils of Ephraim were never ever carried off by Judah (over, or against, or before) in the presence of the King of Assyria). Still, there is no conflict in it referring to Christ as the Messiah. Israel was “weaned” before Christ’s birth. Furthermore, the wealth of Damascus and Samaria (Syria) were symbolically carried away by the Magi who brought gifts from these lands to child Jesus.

Still, there is much OT support for the reference of Israel as a virgin. It even comes from the first prophetical writing of Amos, as well as Jeremiah, and Lamentations (see attached references). Therefore, the Isaian reference of 7:14 is dualistic. It prophesied Israel’s continued ancestry of blood, and it prophesied Christ’s being born of a virgin. The Roman Catholic Church officially condemned interpretations denying the messianic sense of Isaiah 7:14 (Pius VI, Brief, Divina, 1779; Blessed Mary was a virgin before and after birth of Christ). So the Isaian prophecy and sign is clear: The lineage of David was to continue - Israel was the virgin that was to have a Son , the Savior; and the Messiah is to be born of a virgin the Blessed Virgin Mary. Clearly, this leaves us with the conclusion, Mary was likewise the representation of “Virgin Israel.

The Second Vatican Council placed Mary in the heart of the Church. It did so by placing the dogma of Mary, called “The Blessed Mother of God, in the Mystery of Christ and the Church,” as the 8th chapter of Lumen Gentium (The Constitution on the Church). The fundamental mystery of Holy Scripture is the plan of the covenant between God and his people. St. Paul refers to its impact as like that of a marriage, he stated, “For this reason a man shall leave (his) father and (his) mother and be joined to his wife, and the two shall become one flesh. This is a great mystery, but I speak in reference to Christ and the church” (Eph 5:31 32). In this covenant God is the husband and Israel is the spouse - she is called Daughter of Zion in OT Scripture. It is precisely in this context of this “spousal” mystery that the Church draws us to focus on Virgin Mother Mary as the personification of the covenant (old & new) in Christ. Therefore, she becomes the image of the Church – and the Israel of faith. A text from Zephaniah parallels the Israel as the Spouse, the Daughter of Zion:

  • Shout for joy, O daughter Zion! Sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem! The LORD has removed the judgment against you, He has turned away your enemies; the King of Israel, the LORD, is in your midst [literally womb], you have no further misfortune to fear. (Zeph. 3:14 15)
The fundamental idea of the entire Bible is God wished to establish a covenant with humanity. This covenant was to be a bond between humanity and God, between the faithfulness of humanity and the protection of God. This covenant is described under the image of a marriage, so that the union of man and woman serves as a symbol of the Covenant. This symbol is continuous from the OT between God and Israel to the messianic era for the relationship between Christ and the Church. In the standard OT formula, God says to Israel, “You shall be my people, and I will be your God” (Ezek 36:28). Under the symbolism, we see the image of Israel as the “Daughter of Zion” who is a woman characterized as virgin, spouse, and mother.

It is within this image that we also find Mary. She thus is profoundly linked to the continuity of the covenant, between God and Israel, and between Christ and the Church. The mystery of Mary in the plan of salvation encompasses these images:

     She is the SPOUSE of God and the MOTHER of Christ.
     Yet, she is equally the “VIRGIN ISRAEL” as we have seen in Isaiah.

Lets briefly review these concepts under the Daughter of Zion. The principal texts of Israel as the Spouse of God comes from Hos. 1 3; Isa. 1:21; 62:4 5; Jer. 2:2; 3:1. Hosea’s eighth century writing is probably the most famous passage. In this book it describes the prophet’s marriage and his unfaithful wife. His symbolic spouse became symbol of unfaithfulness of Israel to God. Isaiah (8th century) continued the parallel of unfaithful wife to unfaithful Israel, “How has she turned adulteress, the faithful city, so upright! Justice used to lodge within her, but now, murderers” (Isa. 1:21). Isaiah’s last chapter reflects both messianic splendor and unfaithful Israel:

  • No more shall men call you “Forsaken,” or your land “Desolate,” but you shall be called “My Delight,” and your land “Espoused.” For the LORD delights in you, and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you;& and as a bridegroom rejoices in his bride so shall your God rejoice in you. (Isa. 62:4 5)
In the seventh century B.C. Jeremiah continued this image, “Go, cry out this message for Jerusalem to hear! I remember the devotion of your youth, how you loved me as a bride, following me in the desert, in a land unsown” (Jer 2:2). This image of SPOUSE also occurs in the NT. The following was written by St. Paul:

  • For I am jealous of you with the jealousy of God, since I bethrothed you to one husband to present you as a chaste virgin to Christ. (2 Cor. 11:2).
St. Paul refers to this relationship like that of a marriage, he stated, “For this reason a man shall leave (his) father and (his) mother and be joined to his wife, and the two shall become one flesh. This is a great mystery, but I speak in reference to Christ and the church” (Eph 5:31 32). This relationship is realized in Mary. She is the unique WOMAN in history who becomes SPOUSE, VIRGIN, and MOTHER. That is why she is the perfect image of the Church.

Clearly, Christ nourishes and cherishes the church we are members of his body (Eph. 5:30), and the marital union is a great mystery between Christ and the church. Revelation states this covenantal union is one with God, “I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” (Rev. 21:2). This is the image presented in John 2:1-11, in the account of the Woman at the Wedding Feast.

For John, the great meaning of Jesus came from the special relationship of Son to Mother. This mystery of Mary is situated in the mystery of Christ, a virgin has become a mother, yet remains a virgin. Yet, every mother has a spouse. It is in this context John sets the wedding feast, and is clear that John sees this event as having a symbolic meaning. Here Jesus addresses his mother as Woman (Israel) (John records this twice at this wedding feast and on the cross). Lets look into passage.

First, there is the amount of new wine, about 120 gallons. This is almost a scandalous quantity of wine. Yet, it was symbolic of the arriving of the messianic era for this dawning of messianic era was prophesied by abundance of wine (Amos 9:13 14; Joel 3:18; 2 Baruch 29 [120 gallons]). Second, there is the word servers or servants. Yet, in Greek this word actually is diakonia meaning deacons/ministers, not doulos meaning servants. This affirms that John sees something more than externals here.

Consequently, let’s look a little of the structure and content of the Johannine Gospel. St. John reveals his witness to Christ linking creation to the creation of the New Covenant. He does this by using the number seven, the number of days in creation - sort of a re creation of first week of creation. In the second Part of chapter one there is a list of seven witnesses and testimonies who use seven different titles for Christ. And this parallel of creation to revelation continues throughout his Gospel. In the book of signs there are seven distinguishing themes, and there are only seven miracles or signs in John’s Gospel. His Gospel brings to seven the words (phrases) spoken by Christ on the cross, and Jesus speaks seven times the Greek phrase I AM (Ego Eimi) which connotes a divine reference to himself. Also, there are seven scenes that center on Jesus as “King.” Furthermore, John’s Gospel mentions the witnessing of John the Baptist seven times, and refers to humanity as children seven times. Lastly and very interestingly, in the Greek text of the Gospel, the mother of Jesus is referenced seven times as Jesus is on the cross; five as mother, once as you, and once as woman. All these “7’s” certainly give a cohesive and harmonious structure to the Gospel, and they relate in an important way to the wedding feast.

In the wedding feast, the “WOMAN” is the seventh witness to Christ, the account is the “beginning” of the first of 7 signs, and it contains an important seventh title for Christ (above). As such Cana is a veritable gem, it is a culmination point of John’s prologue that becomes the first manifestation (first miracle) of Jesus to the people, And it verifies the WOMAN as Israel, the name given to Jacob, the sign given to King Ahaz.

The fundamental theme of this marriage account is its representation of a messianic feast messianic nuptials. As such Cana is the symbol of a new relationship the New Covenant, and for John, the groom is the key to his Gospel. Christ is the real bridegroom, the “groom of Cana” had preserved the good wine up to now, and that is the Gospel, the message of salvation in Christ. And the mother of Jesus said to him, “They have no wine,” not “no more wine.” Mary and Jesus saw this lack of wine in a different sense than others for Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” The people did not have the real wine of salvation before Christ. Thus, there is a relationship between Cana and the Passion of Christ. Cana is the sign, the wine is the new Covenant.

Now we can begin to understand why Jesus called his mother “WOMAN” His relationship to Mary before was of a son to a mother, now has grown into relationship of the Messiah to the WOMAN in the mystery to Virgin Israel in the divine plan of salvation. It is here that Mary grows from her function as the “Mother of God” to WOMAN in the Church. She now represents the people of God old and new.

Now Mary’s words to the servants (deacons) is also important, “ Do whatever he tells you.” These are the final words of Mary in the Gospels, and they are reminiscent of Gen. 41:55 where Pharaoh tells the people, “Go to Joseph and do whatever he tells you.” In the OT the words to do whatever God has said appear often (Exod. 19:8; 24:3 7; Deut. 5:27; Exod. 10:12; Josh. 24:24; Neh. 5:12) Thus, these words of Mary express the covenantal relationship with God. In her last words Mary has affirmed the covenant. Everything now points to the divine plan of salvation St. Paul calls this mystery. It is the mystery or plan of Christ the mystery or plan of Mary in Christ. The water has been changed to wine.

In Greek, through not in all translations, the wedding feast is mentioned three times. These are found once in each of the first 3 verses. Yet, it is strange that nothing is said about the married couple. This is because John isn’t interested in them. It is the relationship of the MOTHER and JESUS that John wants to emphasize. And there are indications that it is Mary who is the real bride (symbolically). John the Baptist indicated that Jesus was the bridegroom (John 3:29). Now in the history of salvation there have been many decisive moments, some which start a new beginning. At Cana, there was the most important new beginning for it was there that the revelation of salvation began , and Mary started it with a simple suggestion, “They have no wine.” Psalm 87:5 of LXX/NAB70 expresses her role, “But of Zion it must be said: ‘One and all were born in her.’ And he who established her is the Most High Lord.”

Therefore, the underlying account in John is one of the mystery of Christ and Mary in Christ. It is Mary who is the Woman the Virgin Israel. She is wedded to the New Covenant. And in the relationship between Christ and the people of God, Mary is the Spouse and the Mother of the Church. Consequently it is clear, Mary is the image of Church and she is the Spouse of Zion wedded to God.

Now virginity was not valued in the OT, since it was God’s command, “Be fertile and multiply” (Gen. 1:28). Infertility was even considered a curse in the OT. So it is surprising to find OT texts that give Israel the attribute of virginity. Lets take a brief look at some of these. In the book of Amos, the oldest prophetical writing we have the following, “She is fallen, to rise no more, the virgin Israel; she lies abandoned upon her land, with no one to raise her up.” (Amos 5:2). We have already reviewed the prophetical passage, “The virgin shall be with child, and bear a son” in Isaiah 7:14, yet we find this theme continuing in Isaiah 37, “ This is the word the LORD has spoken concerning him: she despises you, laughs you to scorn, the virgin daughter Zion” (Isa. 37:22). And Jeremiah also writes about the Virgin Israel, “Speak to them this word: let my eyes stream with tears day and night, without rest, over the great destruction which overwhelms the virgin daughter of my people, over her incurable wound” (Jer. 14:17). Jeremiah also wrote, “Truly horrible things has virgin Israel done” (Jer. 18:13), and “Again I will restore you, and you shall be rebuilt, O virgin Israel” (Jer. 31:4).

In the NT we find the Church as a VIRGIN. The classic text in the Pauline Epistles is found in Ephesians 5:21 30. It is there Paul presents to us the image of the Church: Christ loved the church and handed himself over for her to sanctify her, that he might present to himself the church in splendor, that she might be holy and immaculate:

  • Husbands, love your wives, even as Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might; present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (Eph. 5:25-27)

  • For I am jealous of you with the jealousy of God, since I bethrothed you to one husband to present you as a chaste virgin to Christ. (2 Cor. 11:2).
Therefore, we find that there is to be a love that unites Virgin Israel with her SPOUSE. This love will be found in the Virgin birth of Christ where Christ is united to humanity, and represented to people of God in the image of Virgin Mary as its Mother.

So lets take a look at Israel as Mother. Remember, when the words Israel and Mary are now interchangeable. This maternal relation of the “WOMAN ZION” to the children of Israel is present in various ways. It is particularly noted in Psalm 87 in the Jerusalem Bible as well as in Isaiah 60:1 7 where have the prophecy of the Magi Isaiah 60:1 7, “ Raise your eyes and look about; they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses . . . the wealth of nations shall be brought to you all from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the LORD.” In the Song of Songs Israel is looked upon as a woman who loves, “Who is this coming up from the desert, leaning upon her lover? Under the apple tree I awakened you; it was there that your mother conceived you, it was there that your parent conceived” (Song 8:5)”

In Jewish biblical tradition it is MOTHER ZION who calls back her children from exile to Jerusalem. This image of the WOMAN is repeated in the NT in the words of John, “Woman behold thy son” (John 19:26). Matthew records the words of Jesus that referenced himself as the mother, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling” (Matt. 23:37). St. Paul also continued this concept of MOTHER ZION (JERUSALEM):

The present Jerusalem, for she is in slavery along with her children. But the Jerusalem above is freeborn, and she is our mother. For it is written: “Rejoice, you barren one who bore no children; break forth and shout, you who were not in labor; for more numerous are the children of the deserted one than of her who has a husband” (Gal. 4:24 27).

Therefore, a revelation occurred in Scripture: Mary became the Mother of God. This truth and dogma was first defined by the Third Ecumenical Council of Ephesus (431). Yet, she also became the Daughter of Zion, Therefore, we see in NT the symbolic figure of the WOMAN ZION is applied to a definite figure. The evangelists Luke and John apply this WOMAN to MARY. Yet, in the overall perspective they move from an individual woman Mary, it is a messianic personification of mystery a divine plan that links Israel of the OT to the new Israel, the Church of the NT. Mary is this linkage. This is precisely the reason why Mary is called “woman” two times in John’s Gospel. Mary is the Woman of the Covenant, and she represents the Virgin Israel. Yet, the Virgin is not only Israel, she is the whole people of God, the Church, in the history of salvation. This is the mystery of Mary - Mary in the Church. A covenantal lady whose Son gave his name to Israel. Remember the account of Adam and Eve in the Book of Genesis. Afterward Adam named his wife “the mother of all the living” (Gen. 3:20). Thus creation was linked to God through the woman, and when Christ gave his name to Israel he revealed something special - a union unlike any other, between himself as God and his creation represented by a woman. Spiritually Israel is the mother of all the living of creation, and the Blessed Virgin Mary is likewise the mother of all the living of creation. This reveals an enormous depth and character of glory of the Blessed Virgin Mary.

So, if Mary and Christ represent the same image, then in God’s divine plan Mary MUST be a Co-Redemptrix. Christ through his death and resurrection redeemed humanity, Mary as the image of the Israel of faith and the Church provides a place for humanity to rest in God’s salvific grace. Together, Christ and Mary in union in God’s plan of redemption from the beginning.

GENESIS 32:23-32

23 In the course of that night, however, Jacob arose, took his two wives, with the two maidservants and his eleven children, and crossed the ford of the Jabbok. 24 After he had taken them across the stream and had brought over all his possessions, 25 Jacob was left there alone. Then some man wrestled with him until the break of dawn. 26 When the man saw that he could not prevail over him, he struck Jacob’s hip at its socket, so that the hip socket was wrenched as they wrestled. 27 The man then said, “Let me go, for it is daybreak.” But Jacob said, “I will not let you go until you bless me.” 28 “What is your name?” the man asked. He answered, “Jacob.” 29 Then the man said, “You shall no longer be spoken of as Jacob, but as Israel, because you have contended with divine and human beings and have prevailed.” 30 Jacob then asked him, “Do tell me your name, please.” He answered, “Why should you want to know my name?” With that, he bade him farewell. 31 Jacob named the place Peniel, “Because I have seen God face to face,” he said, “yet my life has been spared.”

32 At sunrise, as he left Penuel, Jacob limped along because of his hip. 33 That is why, to this day, the Israelites do not eat the sciatic muscle that is on the hip socket, inasmuch as Jacob’s hip socket was struck at the sciatic muscle.

OT REFERENCES TO ISRAEL AS VIRGIN

Amos 5:2 She is fallen, to rise no more, the virgin Israel; she lies abandoned upon her land, with no one to raise her up.

Isa. 7:14 Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel.

Isa. 37:22 This is the word the LORD has spoken concerning him: she despises you, laughs you to scorn, the virgin daughter Zion; behind you she wags her head, daughter Jerusalem.

2 Kgs. 19:21 This is the word the LORD has spoken concerning him: ‘She despises you, laughs you to scorn, the virgin daughter Zion! Behind you she wags her head, daughter Jerusalem.’

Jer. 14:17 Speak to them this word: let my eyes stream with tears day and night, without rest, over the great destruction which overwhelms the virgin daughter of my people, over her incurable wound.

Jer. 18:13 Therefore thus says the LORD: ask among the nations who has ever heard the like? Truly horrible things has virgin Israel done!

Jer. 31:4 Again I will restore you, and you shall be rebuilt, O virgin Israel; carrying your festive tambourines, you shall go forth dancing with the merrymakers.

Jer. 46:11 Go up to Gilead, and take balm, O virgin daughter Egypt! No use to multiply remedies; for you there is no cure.

Lam. 1:15 All the mighty ones in my midst the Lord has cast away; He summoned an army against me to crush my young men; the LORD has trodden in the wine press virgin daughter Judah.

Lam. 2:13 To what can I liken or compare you, O daughter Jerusalem? What example can I show you for your comfort, virgin daughter Zion? For great as the sea is your downfall; who can heal you?

THE WEDDING FEAST
JOHN 2:1-12

1 On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there. 2 Jesus and his disciples were also invited to the wedding. 3 Whey ran out of wine, since the wine provided for the wedding was all finished, the mother of Jesus said to him, “They have no wine.” 4 (And) Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” 5 His mother said to the servers, “Do whatever he tells you.” 6 Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. 7 Jesus told them, “Fill the jars with water.” So they filled them to the brim. 8 Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. 9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom 10 and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” 11 Jesus did this as the beginning of his signs in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.

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