This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.
      [1.] The rebuke itself: Woman, what have I to do with thee? As many as Christ loves, he rebukes and chastens. He calls her woman, not mother. When we begin to be assuming, we should be reminded what we are, men and women, frail, foolish, and corrupt. The question, ti emoi kai soi, might be read, What is that to me and thee? What is it to us if they do want? But it is always as we render it, What have I to do with thee? as Judges 11:12; 2 Samuel 16:10; Ezra 4:3; Matthew 8:29. It therefore bespeaks a resentment, yet not at all inconsistent with the reverence and subjection which he paid to his mother, according to the fifth commandment (Luke 2:51); for there was a time when it was Levi's praise that he said to his father, I have not known him,Deuteronomy 33:9. Now this was intended to be, First, A check to his mother for interposing in a matter which was the act of his Godhead, which had no dependence on her, and which she was not the mother of. Though, as man, he was David's Son and hers; yet, as God, he was David's Lord and hers, and he would have her know it. The greatest advancements must not make us forget ourselves and our place, nor the familiarity to which the covenant of grace admits us breed contempt, irreverence, or any kind or degree of presumption. Secondly, It was an instruction to others of his relations (many of whom were present here) that they must never expect him to have any regard to his kindred according to the flesh, in his working miracles, or that therein he should gratify them, who in this matter were no more to him than other people. In the things of God we must not know faces. Thirdly, It is a standing testimony against that idolatry which he foresaw his church would in after-ages sink into, in giving undue honours to the virgin Mary, a crime which the Roman catholics, as they call themselves, are notoriously guilty of, when they call her the queen of heaven, the salvation of the world, their mediatrix, their life and hope; not only depending upon her merit and intercession, but beseeching her to command her Son to do them good: Monstra te esse matrem--Show that thou art his mother. Jussu matris impera salvatori--Lay thy maternal commands on the Saviour. Does he not here expressly say, when a miracle was to be wrought, even in the days of his humiliation, and his mother did but tacitly hint an intercession, Woman, what have I to do with thee? This was plainly designed either to prevent or aggravate such gross idolatry, such horrid blasphemy. The Son of God is appointed our Advocate with the Father; but the mother of our Lord was never designed to be our advocate with the Son.