:Here, the Greek text of John 2:4 "'''τι εμοι και σοι'''" (literally, "what you and me"—"what (is this to) you and me")—is not a refusal. Nor is it an irrelevant distraction, or even a situation having nothing to do with the importance of his mission. Christian believers implicitly understand that events involving the Lord Jesus are not accidental, having no purpose, that there is nothing for which he is unprepared. This lack of wine was for the glory of God, as was the situation of the man born blind ([https://www.biblegateway.com/passage/?search=John+9%3A1-3&version=KJV John 9:1-3] and the following verses 9:4–10:21). The Lord includes his mother with him in the intimacy of their solemn consideration of the important mission before him, of which she has certainly some substantial degree of prior awareness (see [https://www.biblegateway.com/passage/?search=Luke+1%3A31-33&version=KJV Luke 1:31-33], [https://www.biblegateway.com/passage/?search=Luke+1%3A41-45&version=KJV 41-45]; [https://www.biblegateway.com/passage/?search=Luke+2%3A8-19&version=KJV 2:8-19], [https://www.biblegateway.com/passage/?search=Luke+2%3A48-51&version=KJV 48-51])—and he, already knowing what he would do (compare [https://www.biblegateway.com/passage/?search=John+6%3A5-6&version=KJV John 6:5-6]), and that his glory would on this occasion become evident ([https://www.biblegateway.com/passage/?search=John+2%3A11&version=KJV John 2:11]), in a teachable moment is asking his mother in the hearing of his disciples if she is if fact aware of how this situation does involve her and him, and is in fact actually relevant to them both and to his work (''do you understand how this concerns us?''), and in fact if she remembers the word of the prophet Simeon to her in the temple and is fully aware of how much this situation will involve the beginning of the inevitable resultant reaction of the Jewish authorities to his signs and anguished pain to herself (as foretold to her in [https://www.biblegateway.com/passage/?search=Luke+2%3A34-35&version=KJV Luke 2:34-35]) and the triumphant fulfillment of his final hour and the completion of his work ([https://www.biblegateway.com/passage/?search=John+12%3A27-28&version=KJV John 12:27-28]; [https://www.biblegateway.com/passage/?search=John+13%3A31-32&version=KJV 13:31-32]; [https://www.biblegateway.com/passage/?search=John+17%3A20-24&version=KJV 17:20-24]; [https://www.biblegateway.com/passage/?search=John+19%3A28-30&version=KJV 19:28-30]).
:See [http://biblehub.com/commentaries/john/2-4.htm multiple commentaries on John 2:4.] <br>It is of interest to the honest conservative Christian historian and scholar that [[Matthew Poole]]'s Commentary on John 2:4 states, "''He hath also hereby taught us, that the blessed virgin is not to be preferred before her Son (as the papists do).''" Neutral observers of the religious scene can see that even during the historical period in which Poole wrote his Commentary this is an example of [[misrepresentation]], a misleading [[falsehood]] which he no doubt believed (see also [[polemic]] and [[libel]]). That the "papists" (Catholics) do not in fact actually "prefer Mary before Jesus" is demonstrated by the fact that even [[Fundamentalism|fundamentalists]] and [[Atheism|atheists]] are aware that [[Catholic Church|Catholic]] and [[Orthodox Church|Orthodox]] celebrations of Mary's birth (September 8) and [[Assumption of Mary]] (August 15) are minor compared to the obviously evident intensity of the worldwide international solemnities of Catholic and Orthodox celebrations of Jesus as Lord and Redeemer in [[Advent]] and [[Lent]] and at [[Christmas]] and [[Resurrection Sunday|Easter]] and [[Pentecost]]; and by the fact that even the 16th century ''Catechism of the [[Council of Trent]]'', the "Roman Catechism", emphasizes the importance of Jesus as Lord and [[Mediation|Mediator]] over Mary's role as an [[Intercession|intercessor]] with her Son (::[http://www.catholicsociety.com/documents/Catechism_of_the_Council%20of_Trent.pdf Catechism of the Council of Trent], Part I: The Creed, Articles II–VI(''pages'' 14-51); Part IV(''pages'' 291-360): The Lord's Prayer, To whom we should pray(''page'' 301). :This is [[Reiteration|reiterated]] in the 20th century ''[[Catechism of the Catholic Church]]'' (CCC), [http://www.scborromeo.org/ccc/p123a9p6.htm Part One, Article 2, Paragraph 6 "Mary–Mother of Christ, Mother of the Church"], and the [[Second Vatican Council|Vatican II]] document ''[[Lumen Gentium]]'', 52-69. <br>In the worship service of the [[Eucharist]] called the [[Mass (liturgy)|Mass]], the prayers and consecration at the altar are offered to Godthe Father, not to Mary (offered "through Him, with Him, in Him", that is, through, with and in Jesus Christ the Lord the Son of Godthe Father).Catholics at the start of the service confess that they are sinners, and they ask "Blessed Mary Ever-Virgin, all of the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God"—and the priest responds with the prayer, "May Almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. Amen." (Compare Matthew 22:31-32; Hebrews 12:21-24.)
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