Bible Commentaries

The third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). “On the day the third” (locative case), from the start to Galilee when Philip was found (John 1:43), seven days since John 1:19.

There was a marriage (γαμος εγενετο — gamos egeneto). “A wedding (or marriage festival) took place.” See Matthew 22:8.

In Cana of Galilee (εν Κανα της Γαλιλαιας — en Kana tēs Galilaias). This town, the home of Nathanael (John 21:2), is only mentioned again in John 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3-1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived.

And the mother of Jesus was there (και ην η μητηρ του Ιησου εκει — kai ēn hē mētēr tou Iēsou ekei). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

Jesus also was bidden (εκλητη και ο Ιησους — eklēthē kai ho Iēsous). First aorist passive indicative of καλεω — kaleō “was also invited” as well as his mother and because of her presence, possibly at her suggestion.

And his disciples (και οι ματηται — kai hoi mathētai). Included in the invitation and probably all of them acquaintances of the family. See note on John 1:35 for this word applied to John‘s followers. This group of six already won form the nucleus of the great host of “learners” through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in John 6:61, John 6:66; John 20:30.

When the wine failed (υστερησαντος οινου — husterēsantos oinou). Genitive absolute with first aorist active participle of υστερεω — hustereō old verb from υστερος — husteros late or lacking. See same use in Mark 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests.

They have no wine (Οινον ουκ εχουσιν — Oinon ouk echousin). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke 2:19, Luke 2:51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him.

Woman (γυναι — gunai). Vocative case of γυνη — gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι — gunai instead of μητερ — mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go.

What have I to do with thee? (Τι εμοι και σοι — Ti emoi kai soi). There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also.

Mine hour is not yet come (ουπω ηκει η ωρα μου — oupō hēkei hē hōra mou). This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

Unto the servants (τοις διακονοις — tois diakonois). See note on Matthew 20:26 for this word (our “deacon,” but not that sense here).

Whatsoever he saith unto you, do it (οτι αν λεγηι υμιν ποιησατε — Hoti an legēi humin poiēsate). Indefinite relative sentence (οτι αν — hoti an and present active subjunctive, general statement) with aorist active imperative of ποιεω — poieō for instant execution. Mary took comfort in the “not yet” (ουπω — oupō) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

Waterpots (υδριαι — hudriai). Old word from υδωρ — hudōr (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (λιτιναι — lithinai as in 2 Corinthians 3:3) jars full of water were kept handy (set there, κειμεναι — keimenai present middle participle of κειμαι — keimai) at a feast for ceremonial cleansing of the hands (2 Kings 3:11; Mark 7:3), “after the Jews‘ manner of purifying” (κατα τον καταρισμον των Ιουδαιων — kata ton katharismon tōn Ioudaiōn). See Mark 1:44; Luke 2:22 for the word καταρισμος — katharismos (from καταριζω — katharizō) which fact also raised a controversy with disciples of John because of his baptizing (John 3:25).

Containing (χωρουσαι — chōrousai). Present active participle feminine plural of χωρεω — chōreō old verb from χωρος — chōros place, space, having space or room for.

Two or three firkins apiece (ανα μετρητας δυο η τρεις — ana metrētas duo ē treis). The word μετρητης — metrētēs from μετρεω — metreō to measure, simply means “measurer,” an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew υδρια — bath (2 Chronicles 4:5), here only in N.T., about 8-1/2 English gallons. Each ανα — hudria thus held about 20 gallons. This common distributive use of υδρια — ana occurs here only in this Gospel, but is in Revelation 4:8. In John 4:28 a much smaller hudria was used for carrying water.

Fill (γεμισατε — gemisate). Effective first aorist active imperative of γεμιζω — gemizō to fill full.

With water (υδατος — hudatos). Genitive case of material.

Up to the brim (εως ανω — heōs anō). “Up to the top.” See εως κατω — heōs katō (Matthew 27:51) for “down to the bottom.” No room left in the waterpots now full of water.

Draw out now (Αντλησατε νυν — Antlēsate nun). First aorist active imperative of αντλεω — antleō from ο αντλος — ho antlos bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in John 4:7, John 4:15, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (John 2:9), but was changed to wine before reaching the guests. The water in the jars remained water.

Unto the ruler of the feast (τωι αρχιτρικλινωι — tōi architriklinōi). Dative case. The τρικλινος — triklinos was a room (οικος — oikos) with three couches (κλινη — klinē) for the feast. The αρχιτρικλινος — architriklinos was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (συμποσιαρχης — sumposiarchēs).

And they bare it (οι δε ηνεγκαν — hoi de ēnegkan). Second aorist active indicative of περω — pherō Apparently not knowing at first that they bore wine.

Tasted (εγευσατο — egeusato). First aorist middle indicative of γευομαι — geuomai As it was his function to do.

The water now become wine (το υδωρ οινον γεγενημενον — to hudōr oinon gegenēmenon). Accusative case, though the genitive also occurs with γευομαι — geuomai Perfect passive participle of γινομαι — ginomai and οινον — oinon predicative accusative. The tablemaster knew nothing of the miracle, “whence it was” (ποτεν εστιν — pothen estin indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine.

Calleth the bridegroom (πωνει τον νυμπιον — phōnei ton numphion). As apparently responsible for the supply of the wine (thou hast kept τετηρηκας — tetērēkas). See Matthew 9:15 for νυμπιος — numphios When men have drunk freely (οταν μετυστωσιν — hotan methusthōsin). Indefinite temporal clause with οταν — hotan and first aorist passive subjunctive of μετυσκω — methuskō The verb does not mean that these guests are now drunk, but that this is a common custom to put “the worse” (τον ελασσω — ton elassō the less, the inferior) wine last. It is real wine that is meant by οινος — oinos here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew 11:19; Luke 7:34). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in 1Cor 8-10 and in Rom 14, 15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

This beginning of his signs did Jesus (ταυτην εποιησεν αρχην των σημειων ο Ιησους — tautēn epoiēsen archēn tōn sēmeiōn ho Iēsous). Rather, “this Jesus did as a beginning of his signs,” for there is no article between ταυτην — tautēn and αρχην — archēn “We have now passed from the ‹witness‘ of the Baptist to the ‹witness‘ of the works of Jesus” (Bernard). This is John‘s favourite word “signs” rather than wonders (τερατα — terata) or powers (δυναμεις — dunameis) for the works (εργα — erga) of Jesus. Σημειον — Sēmeion is an old word from σημαινω — sēmainō to give a sign (John 12:33). He selects eight in his Gospel by which to prove the deity of Christ (John 20:30) of which this is the first.

Manifested his glory (επανερωσεν την δοχαν αυτου — ephanerōsen tēn doxan autou). First aorist (effective) active indicative of πανεροω — phaneroō that glory of which John spoke in John 1:14.

Believed on him (επιστευσαν εις αυτον — episteusan eis auton). First aorist active indicative of πιστευω — pisteuō to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

He went down to Capernaum (κατεβη εις Καπαρναουμ αυτος — katebē eis Kapharnaoum autos). Second aorist active indicative of καταβαινω — katabainō Cana was on higher ground. This brief stay (not many days, ου πολλας ημερας — ou pollas hēmeras) in this important city (Tell Hum) on the north shore of Galilee was with Christ‘s mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary‘s heart was full.

The passover of the Jews (το πασχα των Ιουδαιων — to pascha tōn Ioudaiōn). The Synoptics do not give “of the Jews,” but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ‘s ministry outside of the one when Christ was crucified, this one and one in John 6:4. There may be another (John 5:1), but we do not know. But for John we should not know that Christ‘s ministry was much over a year in length.

Those that sold (τους πωλουντας — tous pōlountas). Present active articular participle of πωλεω — pōleō to sell. They were in the Court of the Gentiles within the temple precinct (εν τωι ιερωι — en tōi hierōi), but not in the ναος — naos or temple proper. The sacrifices required animals (oxen, βοας — boas sheep, προβατα — probata doves, περιστερας — peristeras) and “changers of money” (κερματιστας — kermatistas from κερματιζω — kermatizō to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father‘s house angered Jesus. The Synoptics (Mark 11:15-17; Matthew 21:12.; Luke 19:45.) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

A scourge of cords (πραγελλιον εκ σχοινιων — phragellion ek schoiniōn). The Latin flagellum. In papyri, here only in N.T. and note Latin l becomes r in Koiné. ρ — Schoiniōn is a diminutive of Σχοινιων — schoinos (a rush), old word for rope, in N.T. only here and Acts 27:32.

Cast out (σχοινος — exebalen). Second aorist active indicative of εχεβαλεν — ekballō It is not said that Jesus smote the sheep and oxen (note εκβαλλω — te kai both and), for a flourish of the scourge would answer.

He poured out (τε και — execheen). Second aorist active indicative of εχεχεεν — ekcheō to pour out.

The changers‘ money (εκχεω — tōn kollubistōn ta kermata). “The small pieces of money (των κολλυβιστων τα κερματα — kermata cut in pieces, change) of the bankers (κερματα — kollubistēs from κολλυβιστης — kollubos clipped, late word see note on Matthew 21:12).” Perhaps he took up the boxes and emptied the money.

Overthrew their tables (κολλυβος — tas trapezas anetrepsen). First aorist active indicative of τας τραπεζας ανετρεπσεν — anatrepō to turn up, though some MSS. have ανατρεπω — anestrepsen from ανεστρεπσεν — anastrephō also to turn up.

Take these things hence (Αρατε ταυτα εντευτεν — Arate tauta enteuthen). First aorist active imperative of αιρω — airō Probably the doves were in baskets or cages and so had to be taken out by the traders.

Make not my Father‘s house a house of merchandise (μη ποιειτε τον οικον του πατρος μου οικον εμποριου — mē poieite ton oikon tou patros mou oikon emporiou). “Stop making,” it means, μη — mē and the present active imperative. They had made it a market-house (εμποριου — emporiou here only in N.T., old word from εμπορος — emporos merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in Luke 2:49). Jerome says: “A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face.”

Remembered (εμνηστησαν — emnēsthēsan). First aorist passive indicative of μιμνησκω — mimnēskō to remind, “were reminded.” Westcott notes the double effect of this act as is true of Christ‘s words and deeds all through John‘s Gospel. The disciples are helped, the traders are angered.

That it is written (οτι γεγραμμενον εστιν — hoti gegrammenon estin). Periphrastic perfect passive indicative of γραπω — graphō retained in indirect discourse (assertion).

The zeal of thine house (ο ζηλος του οικου σου — ho zēlos tou oikou sou). Objective genitive. “The zeal for thy house.”

Shall eat me up (καταπαγεται με — kataphagetai me). Future middle indicative of κατεστιω — katesthiō defective verb, to eat down (“up” we say), perfective use of κατα — kata -. This future παγομαι — phagomai is from the second aorist επαγον — ephagon It is a quotation from Psalm 69:9, frequently quoted in the N.T.

What sign shewest thou unto us? (Τι σημειον δεικνυεις ημιν — Ti sēmeion deiknueis hēmin). They may have heard of the “sign” at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.

Destroy this temple (λυσατε τον ναον τουτον — lusate ton naon touton). First aorist active imperative of λυω — luō to loosen or destroy. It is the permissive imperative, not a command to do it. Note also ναος — naos not ιερον — hieron the sanctuary, symbol of God‘s ναος — naos in our hearts (1 Corinthians 3:16.). There is much confusion about this language since Jesus added: “And in three days I will raise it up” (και εν τρισιν ημεραις εγερω αυτον — kai en trisin hēmerais egerō auton). Those who heard Jesus, including the disciples till after the resurrection (John 2:22), understood the reference to be to Herod‘s temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.

Forty and six years was this temple in building (Τεσσερακοντα και εχ ετεσιν οικοδομητη ο ναος ουτος — Tesserakonta kai hex etesin oikodomēthē ho naos houtos). “Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of οικοδομεω — oikodomeō without augment) this temple.” As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod.

And wilt thou? (και συ — kai su). An evident sneer in the use of συ — su (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

But he spake of the temple of his body (εκεινος δε ελεγεν περι του ναου του σωματος αυτου — ekeinos de elegen peri tou naou tou sōmatos autou). Emphatic he (εκεινος — ekeinos) and imperfect tense (he had been speaking). This is John‘s view as he looks back at it, not what he understood when Jesus spoke the words.

When therefore he was raised from the dead (οτε ουν ηγερτη εκ νεκρων — Hote oun ēgerthē ek nekrōn). First aorist passive indicative of εγειρω — egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” (επιστευσαν τηι γραπηι — episteusan tēi graphēi). They “believed” again. Dative case γραπηι — graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35).

And the word which Jesus had said (και τωι λογωι ον ειπεν — kai tōi logōi hon eipen). Dative case λογωι — logōi also, but ον — hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said.

In Jerusalem (εν τοις Ιεροσολυμοις — en tois Ierosolumois). The form Ιεροσολυμα — Ierosoluma as in John 2:13 always in this Gospel and in Mark, and usually in Matthew, though Ιερουσαλημ — Ierousalēm only in Revelation, and both forms by Luke and Paul.

During the feast (εν τηι εορτηι — en tēi heortēi). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα — to pascha is used either for the passover meal or for the whole eight days.

Believed on his name (επιστευσαν εις το ονομα αυτου — episteusan eis to onoma autou). See note on John 1:12 for this phrase. Only one has to watch for the real import of πιστευω — pisteuō

Beholding his signs (τεωρουντες αυτου τα σημεια — theōrountes autou ta sēmeia). Present active participle (causal use) of τεωρεω — theōreō

Which he did (α εποιει — ha epoiei). “Which he was doing” (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

But Jesus did not trust himself to them (αυτος δε Ιησους ουκ επιστευεν αυτον αυτοις — autos de Iēsous ouk episteuen hauton autois). “But Jesus himself kept on refusing (negative imperfect) to trust himself to them.” The double use of πιστευω — pisteuō here is shown by Acts 8:13 where Simon Magus “believed” (επιστευσεν — episteusen) and was baptized, but was unsaved. He merely believed that he wanted what Philip had.

For that he knew all men (δια το αυτον γινωσκειν παντας — dia to auton ginōskein pantas). Causal use of δια — dia and the accusative case of the articular infinitive το γινωσκειν — to ginōskein (because of the knowing) with the object of the infinitive (παντας — pantas all men) and the accusative of general reference (αυτον — auton as to himself).

And because he needed not (και οτι χρειαν ειχεν — kai hoti chreian eichen). Imperfect active, “and because he did not have need.”

That any one should bear witness concerning man (ινα τις μαρτυρησηι περι του αντρωπου — hina tis marturēsēi peri tou anthrōpou). Non-final use of ινα — hina with first aorist active subjunctive of μαρτυρεω — martureō and the generic article (περι του αντρωπου — peri tou anthrōpou) concerning mankind as in the next clause also.

For he himself knew (αυτος γαρ εγινωσκεν — autos gar eginōsken). Imperfect active, “for he himself kept on knowing” as he did from the start.

What was in man (τι ην εν τωι αντρωπωι — ti ēn en tōi anthrōpōi). Indirect question with εστιν — estin of the direct changed to the imperfect ην — ēn a rare idiom in the Koiné. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.