The book of Genesis begins God’s story with Adam and Eve, created to be vice-regents1 of the earth. Instead, they chose to be co-regents2, co-opting God’s story into their story. Our default human condition is that we are writing our story. Life is about us.
The gospel invitation is not merely about forgiving sin; it’s a profound, transformative call to return home and reintegrate into God’s story. It’s a shift from living our own story, where our significance is limited, to living our story as an integral part of God’s grand meta-narrative. This shift in perspective will redefine our lives.
John’s Gospel presents a unique story from the early days of Christ’s ministry (John 2:1-11). It’s a familiar account of a Cana wedding where Jesus and a few of his disciples were guests. Mary, his mother, played a logistical role and informed Jesus when the wine ran out. Jesus, in response to her request, sent some servants to fill empty pots with water. The miracle occurred when the pots were full: the water turned into aged wine, bringing joy to the guests, confusion to the head waiter, relief to the bridegroom, and gratification to Mary.
There are several ways to interpret this story.
- Jesus wants to be involved in our everyday lives. By attending the wedding and using his power to make it successful, Jesus shows that God wants to fill our lives with joy and even override the laws of nature to ensure our happiness. Jesus is the new wine of joy that never runs out.
- Jesus answers prayer. Mary’s request (prayer) demonstrated faith that her son would meet her needs. She didn’t argue, plead, or manipulate when he pushed back at the timing; she confidently told the servants to do what he said and walked away. Jesus answered Mary’s prayer, and he will answer ours.
Although the above two lenses certainly have valid implications from the story, they are not the lenses that John uses. He gives his purpose in verse 11. “This beginning of His signs Jesus did in Cana of Galilee, and revealed His glory; and His disciples believed in Him” (John 2:11).
The wedding narrative tells Jesus’s story. The people in it are supporting cast, not the featured role. This story and the miracle in it gives the disciples, Mary, the servants, and us a glimpse into the nature of the One called Jesus. The guests left happy but probably ignorant of Jesus’s miracle power. Only later, as the story got out (likely from the servants who handled the water detail), would they learn of the miracle. As the story got around, people may or may not have believed the claim, but a few close followers of Jesus did. “He revealed his glory, and the disciples believed in him.”
Jesus’s revelation of his glory at the wedding in Cana was part of the larger story that he refers to in his John 17 prayer: “I glorified You on the earth by accomplishing the work which You have given Me to do…I have revealed Your name to the men whom You gave Me out of the world” (John 17:4-6).
The narrative of The Exodus is another classic example of “Whose story is it?” Pharoah thought it was about him. The Hebrews thought it was about them. But maybe not. Between the plague of boils and hail, Moses tells Pharoah, “This is what the LORD, the God of the Hebrews, says: Let my people go, so they can worship me. If you don’t, I will send more plagues on you and your officials and your people. Then you will know that there is no one like me in all the earth. By now I could have lifted my hand and struck you and your people with a plague to wipe you off the face of the earth. But I have spared you for a purpose—to show you my power and to spread my fame throughout the earth” (Exodus 9:13-16).
The story is not about Pharoah, Egypt, Moses, the Hebrews, or freedom. It is about YHWH and the glory of his name throughout the earth; everyone and everything else is a supporting cast member. Although not believed, Moses tells Pharoah that his significance lies only in telling God’s story.
Later in the Exodus, with Joshua replacing Moses as leader, the Israelites are finally poised to enter the Promised Land. Crossing the Jordan River, they encounter the fortified city of Jericho. As the leader of Israel’s army, Joshua prepares for battle by inspecting the battle scene; suddenly, he is surprised by a warrior who stands in front of him, sword drawn, ready to fight.
Joshua challenged the man with the question, “Are you a friend or foe?” Joshua wanted to know if this warrior was an ally or part of the competition. A binary question: A or B? The warrior replied, “Neither. I am the commander of the LORD’s army (Option C!).”
Joshua wanted to know whose side this warrior was on, Israel or Jericho. The answer was that it wasn’t about either Jericho or Israel. It was about God. And with that, Joshua “fell with his face to the ground in reverence. “I am at your command,” Joshua said. “What do you want your servant to do?” The commander of the LORD’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did as he was told “(Joshua 5:14-15). He got back into God’s story, ready to play his part. Joshua and Moses illustrate how we can easily co-opt God’s story and make it about us even when committed to God’s mission.
Another example comes from a famous hymn I often heard growing up: “In the Garden.” The song’s lyrics are based on Jesus’ appearance to Mary Magdalene in the garden after his resurrection (John 21).
I come to the garden alone, while the dew is still on the roses. And the voice I hear, falling on my ear, the Son of God discloses.
And He walks with me, and He talks with me, and He tells me I am His own. And the joy we share as we tarry there none other has ever known.
The song paints a pastoral scene of intimacy with Jesus, just Jesus and me, where he reassures me that I am loved, cared for, and part of his family.
All the above is true but not part of the resurrection story. In all four Gospel accounts of the post-resurrection scene in the garden, men (angels) and Jesus encounter both Marys, instructing them not to “tarry” but to immediately tell others that Jesus is risen and about to ascend to his Father. The story is not about making the supporting cast comfy but about making Jesus visible.
So, whose story are we telling? Discovering God in the landscapes of our lives is God’s gift to us as supporting cast members. As we lift him up and tell his story, we get the privilege of knowing him.
1 A deputy regent, a person who acts in the place of a ruler, governor, or sovereign (Collins)
2 A coregency is a situation where a monarchical position, usually held by only one person, is held by two or more (Wikipedia).
For Reflection
- Can you think of other people in the biblical narrative who tried to co-opt God’s story?
- Describe a time when you struggled to fit into God’s story.