A.T. Robertson Commentary John 2

The third day (τη ημερα τη τριτη). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43), seven days since 1:19.

There was a marriage (γαμος εγενετο). "A wedding (or marriage festival) took place." See on Mt 22:8.

In Cana of Galilee (εν Κανα της Γαλιλαιας). This town, the home of Nathanael (21:2), is only mentioned again in 4:46 as the home of the nobleman. There was a Cana in CoeleSyria. 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 (κα ην η μητηρ του Ιησου εκε). 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 (εκληθη κα ο Ιησους). First aorist passive indicative of καλεω, "was also invited" as well as his mother and because of her presence, possibly at her suggestion.

And his disciples (κα ο μαθητα). Included in the invitation and probably all of them acquaintances of the family. See on 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 Joh 6:61,66; 20:30.

When the wine failed (υστερησαντος οινου). Genitive absolute with first aorist active participle of υστερεω, old verb from υστερος, late or lacking. See same use in Mr 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). 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 2:19,51). 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 (γυνα). Vocative case of γυνη, and with no idea of censure as is plain from its use by Jesus in 19:26. But the use of γυνα instead of μητερ (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? (Τ εμο κα σοι; ). There are a number of examples of this ethical dative in the LXX (2 Samuel 16:10; 1 Kings 17:18; 2 Kings 3:13; 2 Chronicles 35:21) and in the N.T. (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 ηκε η ωρα μου). This phrase marks a crisis whenever it occurs, especially of his death (7:30; 8:20; 12:23; 13:1; 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). See on Mt 20:26 for this word (our "deacon," but not that sense here).

Whatsoever he saith unto you, do it (Hοτ αν λεγη υμιν ποιησατε). Indefinite relative sentence (οτ αν and present active subjunctive, general statement) with aorist active imperative of ποιεω for instant execution. Mary took comfort in the "not yet" (ουπω) 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.