Papers by Matthew Estrada
The Cana Miracle: John 2:1-11
The following are some propositions that I attempt to support in this interpretation of John 2:1-... more The following are some propositions that I attempt to support in this interpretation of John 2:1-11, alias "the Cana Miracle", as a fictional allegory:
1) The Cana Wedding Story is a continuation of the New Creation story that the author of the gospel had begun in Jn 1:1. As such, it speaks symbolically of the New Creation (“water” [the Law and the Prophets] transformed into “wine” [the Holy Spirit]) that has come about via Jesus’ death and resurrection (= the filling of the jars with water “to the brim” [“the end of a period of time”]).
2) The Cana Wedding Story is a symbolic story of Jesus the Lamb wedding/marrying the people of God via his death and resurrection (= the filling of the jars with water “to the brim”).
3) The Cana Wedding Story is a symbolic story of Jesus both uniting and transforming the dispensation of the Law and the Prophets (= “water”) into the dispensation of the Holy Spirit (= “wine”) via his death and resurrection (= the filling of the jars with water “to the brim”).
4) The Cana Wedding Story symbolizes a spiritual famine for the Word of God (= the lack of “wine”) now having been quenched (= the abundance of wine”) via Jesus’ death and resurrection (= the filling of the jars with water “to the brim”).
5) The phrase “the third day” in Jn 2:1 serves at least three purposes: a) it gives meaning to the story on its literal level; b) when summed together with the three previous “the next day” phrases, it completes the 7-day creation in the New Creation motif that John had begun in Jn 1:1; and, most importantly, c) it alludes to Jesus’ resurrection (while also, at the same time, reminding the readers of his crucifixion).
6) The phrase “What between me and you” is taken from I Kings 17:18, thus serving as an allusion to one O.T. famine situation and conveying that famine theme to the Cana Miracle text.
7) The phrase “Do whatever he tells you” is borrowed from Genesis 41:55, a second O.T. famine situation, again projecting the O.T. famine theme onto the Cana Miracle text.
8 ) John alludes to another O.T. famine situation, and to its quenching, as described in Amos 8:11ff and 9:13ff, via his lack, and then abundance, of wine in the Cana Miracle, further defining his famine situation as a spiritual famine (a famine for the Word of the Lord) .
9) This is the most significant discovery in this paper. The word “water” in Jn 1:26,31,33; 2:7,9; 3:5; 4:7,13,15; and 1 Jn 5:6,8 symbolizes “the Law and the Prophets” or “the Father’s means of revelation”. It receives this symbolic meaning from two sources that John has used: Ex 2:10, which tells where Moses received his name (he was “drawn from the water”), and the Synoptic material as found in Mt 3:11; Mk 1:8; and Lk 3:16, where John the Baptist proclaims that he came baptizing with water. Thus the two greatest of the Law and the Prophets- significantly the first and the last- are identified with the word “water”. If this interpretation is correct (that “water” = “the Law and the Prophets” or “the Father’s way of revealing Himself”), then what we have in I John 5:6-8 is a Trinitarian statement.
10) Both John the Baptist and Moses, having been identified with “water”, are personifications of “the Law and the Prophets” in John’s gospel. Thus, for example, when we read of the Baptist’ testimony that Jesus is the Christ we are really reading of the testimony of “the Law and the Prophets”.
11) The word “wine” in Jn 2 symbolizes “the dispensation of the Holy Spirit”, and as such, is being compared/contrasted to “the dispensation of the Law and the Prophets” even as John the author had compared/contrasted the two in Jn 1:33; 3:5; 4:13-14 and 1 Jn 5:6-8.
12) The word “wine” in Jn 2 alludes to Amos 9:13-14, Joel 1:5,10; 2:19,24; and 3:18. Performing such function, it further alludes to the prophecy in Joel 2:28-32, which speaks of the outpouring of the Holy Spirit. It is from Joel where John draws the symbolic meaning “Spirit” for the word “wine”.
13) Luke, in Acts 2, reveals his knowledge of John’s Cana Miracle Allegory. There Luke plays on the words “wine” to symbolize “the Holy Spirit”, the phrase “the third day”, and the Joel 2 prophecy to speak of what Jesus accomplished via his death and resurrection.
14) The “mother of Jesus”, also referred to as “woman”, symbolizes both the New Eve who gives birth to the New Adam, and the OT people of God who give birth to Jesus and those who believe in him.
15) The phrase “the Jews” in John’s gospel refers to a specific group in John’s day that misinterpreted “the Law and the prophets” and refused to see Jesus as the Christ.
16) The phrase “my hour” in Jn 2:4 refers to Jesus’ hour of crucifixion and resurrection.
17) The phrase “his glory” in Jn 2:11refers to Jesus’ glorification on the cross and to his resurrection.
18) The “six, stone jars, the kind used by the Jews for ceremonial cleansing” in Jn 2:6 symbolizes the “imperfect Law as administered by the Jews” as described in II Cor 3.
19) The filling of these jars with “water” symbolizes “time” passing before our eyes. When the jars are “filled to the brim”, which should be interpreted “to the end of a period of time”, then has the dispensation of “the Law and the prophets” come to an end, then has Jesus’ “hour” come (cf Jn 2:4), then is the “water” (the Law and the Prophets) transformed into “wine” (the Holy Spirit), and then is his “glory” revealed.
20) John uses as some of his source materials in the writing of the Cana miracle a conglomeration of the following: Genesis 1-3; Mk 2:13-22; Mt 9:9-17; 22:1-4; Lk 5:27-39, I Kings 17:18; Genesis 41:55; Amos 8:11-12; 9:13-15; Joel 1:5,10; 2:19,24, 28-32; 3:18; II Cor 3; Gal 4:4-6; Ex 2:10-25, and 4:30-31.
Drafts by Matthew Estrada
Luke 10:25-37- The debate between the NT Church and Israel concerning the Law.
Luke 10:25-37, the text that contains the parable of the Good Samaritan, is Luke's midrash on the... more Luke 10:25-37, the text that contains the parable of the Good Samaritan, is Luke's midrash on the Pauline theology of the Law and the Gospel. Luke uses Leviticus 18:5 in a way that supports Paul's use of it in Galatians 3:12 and Romans 10:5. He uses Joseph's brothers from Genesis 42-45, the "priest and levite" from the parable proper , and "the expert-in-the-Law" from the dialogue that he created between Jesus and this expert-in-the-law as types for the Jews who failed to "do" the Law as demanded in Leviticus 18:5. He uses Joseph/Benjamin from Genesis 42-45, the Good Samaritan from the parable proper, and Jesus from the dialogue that he created between Jesus and the expert-in-the-law as types of Jesus who is the fulfiller of Leviticus 18:5. Having done this, Luke shows that Jesus is the one who does the Law for us so that we might live.
stated, concerning this book, that "'The Sun Also Rises' is a damn tragedy with the earth abiding... more stated, concerning this book, that "'The Sun Also Rises' is a damn tragedy with the earth abiding as hero forever". I believe that we have not really understood this statement from Hemingway because we have not understood the character of Brett-what she symbolizes-in this novel. Brett is not to be seen as a separate, individual character but rather she symbolizes an element within another character. We can only understand the true significance of Hemingway's declaration if we begin to see Brett as Hemingway intended her to be seen, namely, as the personification of the "need to believe element" within Jake. Once we begin to read this novel with this understanding, then we will truly begin to empathize with Jake in his "impotency" to believe in anything (Hemingway's "nada" concept). Brett, who has a multitude of "affairs" with "people"-people who represent different ideologies/beliefs-cannot "believe" in any of them for long. Why? Because her master-Jake-is impotent. His faith had been shattered on account of, and during, the war. Every time Brett begins to believe in something, she invariably becomes disillusioned and returns to Jake, who believes in nothing. Brett's final affair is with Pedro Romero, a Christ figure. Even though it seems like this relationship/belief is going to be a lasting one, Brett, alas, ends up leaving him, too, because he criticized her on account of her "hair being too short", which is an allusion to Christianity. The New Testament specifically says that it is a "shame for a woman to have short hair". There are many, many allusions to Christ in this portion of the novel when describing Pedro Romero. At the end of the book, when Brett (= the need to believe element within Jake) once again returns to Jake (= the "nada" concept), she states, "Oh Jake, we could have had such a damn good time together". Jake responds with, "Isn't it pretty to think so"-the last line of the novel. What critics have failed to perceive is that Brett and Jake are not talking about their relationship with one another here (which has been assumed by ALL of the critics) but rather they are referring to Brett's latest relationship with Pedro Romero. Brett, upon returning to Jake this last time, had continued to bring up, in her conversation with Jake, her relationship with Pedro Romero, and is doing so again this final time. When Brett states, "Oh Jake, we could have had such a damn good time together", she is not talking about her relationship with Jake, for they are inextricably bound to each other! Rather she is once again bringing up her relationship with Pedro Romero-the Christ figure-and her regret over losing him. Jake knows his tragic situation-that he is incapable of believing in anything, and so he states, "Isn't it pretty to think so". This is the "damn tragedy" that Hemingway was referring to in his comment about this novel. Jake is doomed to believe in "nada/nothing" as a result of what he experienced on earth. Even though the "Sun" (a pun on the word "Son"-Pedro Romero, the Christ figure) had risen in the life of Jake, the "earth" and it's hard lessons (the injustices) abides forever in the life of Jake. He believes in "nada"/nothing. Yes, it is "pretty to think" that belief in something meaningful is possible, but unfortunately, no, tragically (for Brett, who is the need to believe in something), it is not possible. Thus Jake and Brett ride off into the sunset together.
Dryden said, "The author of The plain dealer, whom I am proud to call my friend, has obliged all ... more Dryden said, "The author of The plain dealer, whom I am proud to call my friend, has obliged all honest and virtuous men by one of the most bold, most general, and most useful satires, which has ever been presented on the English theatre". Unfortunately, we are not able to truly appreciate Dryden's meaning because the allegorical interpretation of this play has somehow been lost. As a consequence, Dryden's statement has been misunderstood. Once we begin to view "The Plain Dealer" as a Christian allegory (a genre that was common during the 16th and 17th centuries), then can we begin to appreciate not only the meaning of not only Dryden's statement but also, and more importantly, the play itself as it was meant to be understood-as a satire against ALL mankind (this includes you and me:). What I offer here is no scholarly paper, but only a rough summary of a Christian allegorical interpretation of this play. It is my hope that someone who is more specialized in this area than I might take it upon him/herself to further this project. It is a very worthy project. Imagine helping to bring to light an important Christian, and even theological, allegory(ies) (man's relationship with sin, himself, the Law and Christ). If I am right about this play being a Christian allegory (and I am:), then what of the other three plays written by Wycherley? One, or more, of them are likewise possibly hidden Christian allegories. And perhaps these works might become comparable in importance to John Bunyan's "Pilgrim's Progress".
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Papers by Matthew Estrada
1) The Cana Wedding Story is a continuation of the New Creation story that the author of the gospel had begun in Jn 1:1. As such, it speaks symbolically of the New Creation (“water” [the Law and the Prophets] transformed into “wine” [the Holy Spirit]) that has come about via Jesus’ death and resurrection (= the filling of the jars with water “to the brim” [“the end of a period of time”]).
2) The Cana Wedding Story is a symbolic story of Jesus the Lamb wedding/marrying the people of God via his death and resurrection (= the filling of the jars with water “to the brim”).
3) The Cana Wedding Story is a symbolic story of Jesus both uniting and transforming the dispensation of the Law and the Prophets (= “water”) into the dispensation of the Holy Spirit (= “wine”) via his death and resurrection (= the filling of the jars with water “to the brim”).
4) The Cana Wedding Story symbolizes a spiritual famine for the Word of God (= the lack of “wine”) now having been quenched (= the abundance of wine”) via Jesus’ death and resurrection (= the filling of the jars with water “to the brim”).
5) The phrase “the third day” in Jn 2:1 serves at least three purposes: a) it gives meaning to the story on its literal level; b) when summed together with the three previous “the next day” phrases, it completes the 7-day creation in the New Creation motif that John had begun in Jn 1:1; and, most importantly, c) it alludes to Jesus’ resurrection (while also, at the same time, reminding the readers of his crucifixion).
6) The phrase “What between me and you” is taken from I Kings 17:18, thus serving as an allusion to one O.T. famine situation and conveying that famine theme to the Cana Miracle text.
7) The phrase “Do whatever he tells you” is borrowed from Genesis 41:55, a second O.T. famine situation, again projecting the O.T. famine theme onto the Cana Miracle text.
8 ) John alludes to another O.T. famine situation, and to its quenching, as described in Amos 8:11ff and 9:13ff, via his lack, and then abundance, of wine in the Cana Miracle, further defining his famine situation as a spiritual famine (a famine for the Word of the Lord) .
9) This is the most significant discovery in this paper. The word “water” in Jn 1:26,31,33; 2:7,9; 3:5; 4:7,13,15; and 1 Jn 5:6,8 symbolizes “the Law and the Prophets” or “the Father’s means of revelation”. It receives this symbolic meaning from two sources that John has used: Ex 2:10, which tells where Moses received his name (he was “drawn from the water”), and the Synoptic material as found in Mt 3:11; Mk 1:8; and Lk 3:16, where John the Baptist proclaims that he came baptizing with water. Thus the two greatest of the Law and the Prophets- significantly the first and the last- are identified with the word “water”. If this interpretation is correct (that “water” = “the Law and the Prophets” or “the Father’s way of revealing Himself”), then what we have in I John 5:6-8 is a Trinitarian statement.
10) Both John the Baptist and Moses, having been identified with “water”, are personifications of “the Law and the Prophets” in John’s gospel. Thus, for example, when we read of the Baptist’ testimony that Jesus is the Christ we are really reading of the testimony of “the Law and the Prophets”.
11) The word “wine” in Jn 2 symbolizes “the dispensation of the Holy Spirit”, and as such, is being compared/contrasted to “the dispensation of the Law and the Prophets” even as John the author had compared/contrasted the two in Jn 1:33; 3:5; 4:13-14 and 1 Jn 5:6-8.
12) The word “wine” in Jn 2 alludes to Amos 9:13-14, Joel 1:5,10; 2:19,24; and 3:18. Performing such function, it further alludes to the prophecy in Joel 2:28-32, which speaks of the outpouring of the Holy Spirit. It is from Joel where John draws the symbolic meaning “Spirit” for the word “wine”.
13) Luke, in Acts 2, reveals his knowledge of John’s Cana Miracle Allegory. There Luke plays on the words “wine” to symbolize “the Holy Spirit”, the phrase “the third day”, and the Joel 2 prophecy to speak of what Jesus accomplished via his death and resurrection.
14) The “mother of Jesus”, also referred to as “woman”, symbolizes both the New Eve who gives birth to the New Adam, and the OT people of God who give birth to Jesus and those who believe in him.
15) The phrase “the Jews” in John’s gospel refers to a specific group in John’s day that misinterpreted “the Law and the prophets” and refused to see Jesus as the Christ.
16) The phrase “my hour” in Jn 2:4 refers to Jesus’ hour of crucifixion and resurrection.
17) The phrase “his glory” in Jn 2:11refers to Jesus’ glorification on the cross and to his resurrection.
18) The “six, stone jars, the kind used by the Jews for ceremonial cleansing” in Jn 2:6 symbolizes the “imperfect Law as administered by the Jews” as described in II Cor 3.
19) The filling of these jars with “water” symbolizes “time” passing before our eyes. When the jars are “filled to the brim”, which should be interpreted “to the end of a period of time”, then has the dispensation of “the Law and the prophets” come to an end, then has Jesus’ “hour” come (cf Jn 2:4), then is the “water” (the Law and the Prophets) transformed into “wine” (the Holy Spirit), and then is his “glory” revealed.
20) John uses as some of his source materials in the writing of the Cana miracle a conglomeration of the following: Genesis 1-3; Mk 2:13-22; Mt 9:9-17; 22:1-4; Lk 5:27-39, I Kings 17:18; Genesis 41:55; Amos 8:11-12; 9:13-15; Joel 1:5,10; 2:19,24, 28-32; 3:18; II Cor 3; Gal 4:4-6; Ex 2:10-25, and 4:30-31.
Drafts by Matthew Estrada
1) The Cana Wedding Story is a continuation of the New Creation story that the author of the gospel had begun in Jn 1:1. As such, it speaks symbolically of the New Creation (“water” [the Law and the Prophets] transformed into “wine” [the Holy Spirit]) that has come about via Jesus’ death and resurrection (= the filling of the jars with water “to the brim” [“the end of a period of time”]).
2) The Cana Wedding Story is a symbolic story of Jesus the Lamb wedding/marrying the people of God via his death and resurrection (= the filling of the jars with water “to the brim”).
3) The Cana Wedding Story is a symbolic story of Jesus both uniting and transforming the dispensation of the Law and the Prophets (= “water”) into the dispensation of the Holy Spirit (= “wine”) via his death and resurrection (= the filling of the jars with water “to the brim”).
4) The Cana Wedding Story symbolizes a spiritual famine for the Word of God (= the lack of “wine”) now having been quenched (= the abundance of wine”) via Jesus’ death and resurrection (= the filling of the jars with water “to the brim”).
5) The phrase “the third day” in Jn 2:1 serves at least three purposes: a) it gives meaning to the story on its literal level; b) when summed together with the three previous “the next day” phrases, it completes the 7-day creation in the New Creation motif that John had begun in Jn 1:1; and, most importantly, c) it alludes to Jesus’ resurrection (while also, at the same time, reminding the readers of his crucifixion).
6) The phrase “What between me and you” is taken from I Kings 17:18, thus serving as an allusion to one O.T. famine situation and conveying that famine theme to the Cana Miracle text.
7) The phrase “Do whatever he tells you” is borrowed from Genesis 41:55, a second O.T. famine situation, again projecting the O.T. famine theme onto the Cana Miracle text.
8 ) John alludes to another O.T. famine situation, and to its quenching, as described in Amos 8:11ff and 9:13ff, via his lack, and then abundance, of wine in the Cana Miracle, further defining his famine situation as a spiritual famine (a famine for the Word of the Lord) .
9) This is the most significant discovery in this paper. The word “water” in Jn 1:26,31,33; 2:7,9; 3:5; 4:7,13,15; and 1 Jn 5:6,8 symbolizes “the Law and the Prophets” or “the Father’s means of revelation”. It receives this symbolic meaning from two sources that John has used: Ex 2:10, which tells where Moses received his name (he was “drawn from the water”), and the Synoptic material as found in Mt 3:11; Mk 1:8; and Lk 3:16, where John the Baptist proclaims that he came baptizing with water. Thus the two greatest of the Law and the Prophets- significantly the first and the last- are identified with the word “water”. If this interpretation is correct (that “water” = “the Law and the Prophets” or “the Father’s way of revealing Himself”), then what we have in I John 5:6-8 is a Trinitarian statement.
10) Both John the Baptist and Moses, having been identified with “water”, are personifications of “the Law and the Prophets” in John’s gospel. Thus, for example, when we read of the Baptist’ testimony that Jesus is the Christ we are really reading of the testimony of “the Law and the Prophets”.
11) The word “wine” in Jn 2 symbolizes “the dispensation of the Holy Spirit”, and as such, is being compared/contrasted to “the dispensation of the Law and the Prophets” even as John the author had compared/contrasted the two in Jn 1:33; 3:5; 4:13-14 and 1 Jn 5:6-8.
12) The word “wine” in Jn 2 alludes to Amos 9:13-14, Joel 1:5,10; 2:19,24; and 3:18. Performing such function, it further alludes to the prophecy in Joel 2:28-32, which speaks of the outpouring of the Holy Spirit. It is from Joel where John draws the symbolic meaning “Spirit” for the word “wine”.
13) Luke, in Acts 2, reveals his knowledge of John’s Cana Miracle Allegory. There Luke plays on the words “wine” to symbolize “the Holy Spirit”, the phrase “the third day”, and the Joel 2 prophecy to speak of what Jesus accomplished via his death and resurrection.
14) The “mother of Jesus”, also referred to as “woman”, symbolizes both the New Eve who gives birth to the New Adam, and the OT people of God who give birth to Jesus and those who believe in him.
15) The phrase “the Jews” in John’s gospel refers to a specific group in John’s day that misinterpreted “the Law and the prophets” and refused to see Jesus as the Christ.
16) The phrase “my hour” in Jn 2:4 refers to Jesus’ hour of crucifixion and resurrection.
17) The phrase “his glory” in Jn 2:11refers to Jesus’ glorification on the cross and to his resurrection.
18) The “six, stone jars, the kind used by the Jews for ceremonial cleansing” in Jn 2:6 symbolizes the “imperfect Law as administered by the Jews” as described in II Cor 3.
19) The filling of these jars with “water” symbolizes “time” passing before our eyes. When the jars are “filled to the brim”, which should be interpreted “to the end of a period of time”, then has the dispensation of “the Law and the prophets” come to an end, then has Jesus’ “hour” come (cf Jn 2:4), then is the “water” (the Law and the Prophets) transformed into “wine” (the Holy Spirit), and then is his “glory” revealed.
20) John uses as some of his source materials in the writing of the Cana miracle a conglomeration of the following: Genesis 1-3; Mk 2:13-22; Mt 9:9-17; 22:1-4; Lk 5:27-39, I Kings 17:18; Genesis 41:55; Amos 8:11-12; 9:13-15; Joel 1:5,10; 2:19,24, 28-32; 3:18; II Cor 3; Gal 4:4-6; Ex 2:10-25, and 4:30-31.