1st Reading – Isaiah 62:1-5

For Zion’s sake I will not be silent,
for Jerusalem’s sake I will not be quiet,
until her vindication shines forth like the dawn
and her victory like a burning torch.

Nations shall behold your vindication,
and all the kings your glory;
you shall be called by a new name
pronounced by the mouth of the LORD.
You shall be a glorious crown in the hand of the LORD,
a royal diadem held by your God.
No more shall people 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.

Today’s first reading is an oracle of salvation. Isaiah addresses Israel, announcing a reversal of fortune after many years of exile in Babylon. He points to the glorious future which is in store for the faithful in Zion, the new Jerusalem.

This reading is also the first reading at the Christmas Vigil Mass.

For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet,

In Scripture, “Zion” and “Jerusalem” are closely related terms that are sometimes used interchangeably, but they carry nuanced distinctions:

• “Zion” was the name of the hill where David established the capital of Israel; it later became a symbol of God’s dwelling place and his covenant people, often with a spiritual or theological emphasis.
• “Jerusalem” refers to the physical city, its inhabitants, and its role as the center of worship and governance, emphasizing its historical and communal significance.

Here, Isaiah uses these terms poetically and in parallel to underscore God’s deep commitment to his people, highlighting his promise of restoration and salvation.

until her vindication shines forth like the dawn and her victory like a burning torch.

God will not rest until all peoples witness the vindication of the nation, their salvation from exile and restoration as a people of God.

The image of salvation as a welcoming light — seen here as a breaking dawn and a burning torch — echoes Isaiah 58:8 and 60:1-3.

Nations shall behold your vindication, and all kings your glory;

The transformation of Israel will be so extraordinary that it will command the attention of all nations and rulers.

you shall be called by a new name pronounced by the mouth of the LORD.

Name changes in Scripture indicate a change in destiny, for example:

• Abram/Abraham (Genesis 17:5)
• Jacob/Israel (Genesis 32:28)
• Simon/Peter (Matthew 16:18)
• Saul/Paul (Acts 13:9)

In this case, the new name is spoken directly by God, which underscores its sacredness and the intimacy of the covenant relationship.

You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God.

Israel is depicted as a crown and diadem, reflecting its newly exalted status.

Wearing a crown is a human custom of conveying glory and power, which is unnecessary for God. Instead, he holds his crown, Israel, in his hand, indicating possession and protection.

No more shall men call you “Forsaken,” or your land “Desolate,” but you shall be called “My Delight,” and your land “Espoused.”

Isaiah shifts to the imagery of marriage.

Due to her exile, Israel has been called azuvah (“forsaken,” in the sense of being abandoned by one’s husband) and shemamah (“desolate,” or barren).

Israel’s transformation is further emphasized by the contrast between these former names and her new names, hephzibah (“my delight is in her”) and beulah (“married”).

Although his chosen people violated their covenant relationship with God, he has not forgotten his promises to them. God is always faithful. The people who were once forsaken are now God’s delight; the once-barren land is newly 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.

The metaphor of marriage is perhaps one of the best ways of portraying the deep, joyful, and unbreakable bond that God has with us and the depths of intimacy with us that he desires.

Referring to God as the “Builder” points to his role in creating and sustaining this relationship.

The imagery of marriage profoundly shapes our understanding of the entire passage: God seems willing to do almost anything to reestablish the covenant bond that the people have broken, and he will not rest until reconciliation is accomplished.

Jesus built upon this traditional imagery when he performed his first miracle at a wedding feast, which we will hear in today’s gospel reading.

2nd Reading – 1 Corinthians 12:4-11

Brothers and sisters:
There are different kinds of spiritual gifts but the same Spirit;
there are different forms of service but the same Lord;
there are different workings but the same God
who produces all of them in everyone.
To each individual the manifestation of the Spirit
is given for some benefit.
To one is given through the Spirit the expression of wisdom;
to another, the expression of knowledge according to the
same Spirit;
to another, faith by the same Spirit;
to another, gifts of healing by the one Spirit;
to another, mighty deeds;
to another, prophecy;
to another, discernment of spirits;
to another, varieties of tongues;
to another, interpretation of tongues.
But one and the same Spirit produces all of these,
distributing them individually to each person as he wishes.

Each year the Church uses the time between Christmas and Lent to study 1st Corinthians. Today we begin in Chapter 12, roughly where we left off last year, in Cycle B.

In Paul’s time, Corinth was a thriving, cosmopolitan city in the Roman province of Achaia, strategically located on the isthmus connecting mainland Greece to the Peloponnesus. Its two major ports, Cenchreae and Lechaeum, made it a vital trade hub, contributing to its wealth, diversity, and influence. Like many prosperous port cities, it was also a place of moral degradation.

Paul visited Corinth around 50–52 AD, during his second missionary journey (Acts 18:1-18). He stayed there for about 18 months and founded a Christian community.

Later, while in Ephesus, Paul received a letter from Corinthians seeking guidance on various issues. Delaying his return to allow time for reflection, Paul wrote his first letter to them in 57 AD to address their concerns.

Our reading today is Paul’s discourse on the varieties of functions within the Christian community, an answer to the Corinthian question of the hierarchy of spiritual gifts.

Brothers and sisters: There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone.

Paul begins by highlighting the diversity of spiritual gifts among believers. Despite their variety, these gifts all have the same divine origin and therefore the same value — a direct counterpoint to any temptation toward spiritual elitism.

Notice the two triads: gifts / ministries / works and Spirit / Lord / God. Although this structure might suggest a direct link between each set of functions and a specific divine person of the Trinity, it is clear from the next verse that all the activities are manifestations of the Spirit.

To each individual the manifestation of the Spirit is given for some benefit.

The term “manifestation” (phanerosis) is a precise theological term, underscoring that spiritual gifts are not hidden but serve as clear signs of the Spirit’s activity.

The original Greek makes it clear that these gifts are meant to benefit the common good, the community as a whole (sympheron).

In other words, these gifts are not given to us for own benefit; they are to be shared. If they are not shared, the common good suffers.

To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; to another faith by the same Spirit; to another gifts of healing by the one Spirit; to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues.

Paul begins a list of specific spiritual gifts, which is not exhaustive (see also 1 Corinthians 12:27-30; Romans 12:6-8; Ephesians 4:11). Precise definitions are impossible and many of the meanings which have been assumed are arbitrary.

The point of this list is its diversity: there are many manifestations of the Spirit, all of them given for the common good.

But one and the same Spirit produces all of these, 

These blessings do not merely come from the Spirit, they are produced by the Spirit and are manifestations of the Spirit.

distributing them individually to each person as he wishes.

This final clause highlights God’s purposeful and wise allocation of gifts, ensuring that each believer receives what is best for the community’s needs.

There is no room for envy or pride but only trust in God’s plan.

“Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others. … One who receives any of these gifts does not possess it for his own sake but rather for the sake of others.” [Saint Basil the Great (ca. 370 AD), Rules Treated At Length 7]

Gospel – John 2:1-11

There was a wedding at Cana in Galilee,
and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
“They have no wine.”
And Jesus said to her,
“Woman, how does your concern affect me?
My hour has not yet come.”
His mother said to the servers,
“Do whatever he tells you.”
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told the them,
“Fill the jars with water.”
So they filled them to the brim.
Then he told them,
“Draw some out now and take it to the headwaiter.”
So they took it.
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 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.”
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.

Our gospel reading for today is the familiar story of the wedding feast at Cana, where Jesus performed his first miracle.

There was a wedding in Cana in Galilee, 

Cana in Galilee was probably what is now Kef Kenna, four miles northeast of Nazareth, in an obscure corner of the country.

Throughout the gospels, Jesus’ teaching and miracles were more readily accepted by the humble Galileans, while they often met resistance from the learned rabbis and leaders in Jerusalem.

and the mother of Jesus was there.

In John’s gospel, Mary’s personal name is never mentioned; instead, she is consistently referred to as “the mother of Jesus” (e.g., John 2:1, 19:25-27).

This is generally understood as an honorable title, emphasizing her relationship to Jesus and her role within his mission. It also aligns with John’s theological focus, which often highlights roles and relationships over individual names to draw attention to their spiritual significance.

Jesus and his disciples were also invited to the wedding.

Weddings in first-century Jewish society were significant social events, often celebrated with festivals lasting up to seven days.

Celebrations such as these were an important part of the cultural fabric of society at that time and were one of the few forms of entertainment available.

When the wine ran short, the mother of Jesus said to him, “They have no wine.”

Running out of wine at a wedding was a significant social embarrassment and a breach of hospitality. In Jewish tradition, wine symbolized joy, blessing, and abundance (Psalm 104:15).

Mary’s observation to Jesus shows her faith in his ability to address the problem. This is an early example of her role as an intercessor to Jesus on behalf of others.

And Jesus said to her, “Woman,

Though potentially jarring to modern readers, addressing someone as “woman” was actually a polite and formal address in Jesus’ cultural context. It is roughly the equivalent of using “madam” in a formal setting today.

Some commentators also point out that “Woman” is the name given to Eve before the fall, when she was still sinless and pure in God’s eyes. Mary is the New Eve, who was conceived sinless and remained so throughout her life. This interpretation fits the larger structure of John’s gospel, which is steeped in Genesis imagery.

how does your concern affect me?

In Greek, ti emoi kai soi, literally, “What to me and you?”

This is an ancient Semitic idiom, common in both Hebrew and Aramaic, which appears several times in the Bible.

Its meaning is determined by its context, but it typically conveys typically conveys a sense of distance, disengagement, or clarification of roles.

My hour has not yet come.” 

This second part of Jesus’ reply provides context to the first.

Throughout Jesus’ ministry, moments like the Transfiguration (Matthew 17:1-8) and his miracles reveal glimpses of his divine identity. These are not mere displays of supernatural power but profound signs of God’s Kingdom breaking into human history. They preview the ultimate fulfillment of God’s will, where his reign is fully realized.

The timing of these revelations is not random or dictated by human intervention; it is determined by God’s perfect plan. By saying, “My hour has not yet come,” Jesus underscores that his mission unfolds according to the Father’s will, not earthly expectations.

Jesus is basically telling Mary: God hasn’t yet called me to reveal myself.

His mother said to the servers, “Do whatever he tells you.”

Mary does not know what Jesus will do, but she has complete confidence that he will come to the aid of the family hosting the wedding. This is why she tells the servants so specifically to do what Jesus tells them.

Perhaps he would perform a miracle or perhaps he would address the partygoers with a sermon while the hosts sent for more wine.

“Mary’s request: ‘Do whatever he tells you’, keeps its ever timely value for Christians of every age and is destined to renew its marvelous effect in everyone’s life. It is an exhortation to trust without hesitation, especially when one does not understand the meaning or benefit of what Christ asks” (Saint John Paul II, General Audience, February 26, 1997).

Now there were six stone water jars there for Jewish ceremonial washings,

These jars were used for ritual purification, a central practice in Jewish life (Mark 7:3-4). Some commentators see these jars as representing the Old Covenant and its practices, which Jesus transforms into something new and abundant.

Their size underscores the magnitude of the miracle: Each stone jar held fifteen to thirty gallons, for a total of at least 100 gallons; a lot of water.

Jesus told them, “Fill the jars with water.” So they filled them to the brim.

The fact that they were filled “to the brim” highlights the full and precise obedience of the servants.

It also ensures there is no room for deception.

Then he told them, “Draw some out now and take it to the headwaiter.” So they took it.

Can you imagine what was going through the minds of the servers? They knew it was water meant to purify dishes, not even drinking water, and now they are taking it to their boss to have him taste it.

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 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.”

To fully appreciate the significance of this miracle, one must understand the astounding abundance of it: we’re talking about 100-150 gallons of top-quality wine. This would be like serving five hundred bottles of Screaming Eagle at a wedding today!

We see this munificence in other miracles such as the multiplication of loaves, where Jesus not only feeds five thousand men who eat as much as they want, but there are enough leftovers to fill twelve baskets.

Importantly, this is a fulfillment of prophecy, as one of the signs of the arrival of the Messiah was abundance (Psalm 85:12, Joel 2:24, Amos 9:13-15). This lavish provision of material goods is a symbol of the supernatural gifts Christ obtains for us: “I came that they may have life and have it abundantly” (John 10:10, cf. Romans 5:20).

Jesus did this as the beginning of his signs in Cana in Galilee and so revealed his glory,

This is the first of seven signs (sēmeíon) in John’s Gospel, each revealing an aspect of Jesus’ divine identity and mission.

and his disciples began to believe in him.

At this point, Jesus had called only five disciples (John 1:35-51), who left behind their former lives to follow him, believing he was the Messiah. However, their understanding of the Messiah’s role was still limited to an earthly perspective — expecting a leader who would liberate Israel from Roman oppression.

This miracle marks the beginning of their journey toward full understanding.

Connections and Themes

Newness.  One of the major themes for today’s readings is newness. God calls us to something new, gives us a new identity, launches us into a new purpose. In the first reading, God creates a new people out of one that was forsaken and a new land out of desolation. In the second reading, Paul calls the Corinthians to use the gifts of the Spirit to forge a spirit-filled community.

Even Jesus experienced a call to newness. Through Mary, God called him to begin his public ministry, a ministry that would fulfill God’s plan of salvation for the entire world.

During Ordinary Time, we are reminded that this newness is not merely a distant promise; it is an active force at work in the world today. God invites us to participate in transforming the world, one step at a time.

God’s generous provision. The generosity of God’s blessings is also a common thread across the readings. In the first reading, God promises a glorious reversal of fortune for Israel, after many years of exile. At the wedding in Cana, Jesus provides an extraordinary amount of wine, pointing to the superabundance of God’s gifts in the messianic age. The second reading further illustrates this theme, as Paul describes the incredible diversity of spiritual gifts bestowed by the Holy Spirit for the benefit of the whole community. God’s generosity knows no bounds and is a sign of his deep care for his people.

Variety of gifts.  God always creates in extravagant generosity and variety. We see this reflected in nature, in the diversity of people across the world, and in today’s second reading, in the unique gifts bestowed upon each individual.

As God calls us to participate in his transformative work, we are reminded that diversity is a gift, not a threat. When we embrace the variety of gifts, talents, and perspectives within the Body of Christ, we reflect the harmony and beauty of God’s creative design. In God’s kingdom, diversity is not a source of division or envy but a wellspring of unity and strength, reminding us that we are all part of his wondrous and varied creation.