Charles Ellicott Commentary John 2

The third day—that is, from the last note of time in John 1:43, giving one clear day between the call of Philip and the day of the marriage.

Cana of Galilee has been identified with both Kânet el-Jelîl, or Khurbet Kânet, and Kefr Kenna. The monks of Nazareth and local tradition claim the latter place as the scene of the miracle, but this tradition has not been traced earlier than the seventeenth century, and the best modern authorities do not accept it. (But compare, in support of Kefr Kenna, Zeller in Report of Palestine Exploration Fund, iii. 1869.) Kânet el-Jelîl, on the other hand, is the rendering of the Arabic version, and Sæwulf, as early as A.D. 1103, describes it as the place “where the Lord turned water into wine at the wedding” (Early Travels in Palestine, p. 47).

The strength of the argument is in the identity of the name in the original, whereas Kenna is quite distinct.

Travellers describe it as an obscure, uninhabited village in ruins. They were formerly shown the house where the marriage took place here, and even the water-pots, but these are now shown at the rival Kefr Kenna.

The ruins are on the side of a hill looking over the plain of El Buttauf, rather more than six miles to the north or northeast of Nazareth, and so answering Sæwulf’s description. It is some fifteen or sixteen miles from Tiberias and Capernaum, and six or seven more from Tell-Anihje .

The writer knows the place by its common name Cana of Galilee, by which it was distinguished from the Cana of the tribe of Asher, southeast from Tyre (Joshua 19:28).

The mother of Jesus was already there, as a relation or friend, assisting in the preparations.

Was called, or invited, after His arrival in Cana; but we may still think of Him, in whom purpose and result were one, as coming to Cana for the wedding. Nathanael would have known of it, and was perhaps also connected with one of the families. It is quite in keeping with Eastern hospitality that the disciples, who are now spoken of by this collective title, and formed with their Rabbi a band of seven, should be invited with Him.

When they wanted wine.—Better, the wine having failed.

They have no wine.—The question “What was the meaning of this remark?” has often been asked, and answered in many different ways. And yet the answer does not seem difficult to find. The next verses establish its meaning as the expectation of an outcome of supernatural power. This is quite in harmony with the mother’s hopes and reflections, without any previous miracle on which to base them (John 2:11).

For many long years she had kept in her heart the Son’s words and deeds (Luke 2:51). She must have heard of John the Baptist’s witness and of the events of the Baptism six weeks ago. On that very day, every hope must have sprung into new life as she heard from those who came with Him how they had become convinced.

To cause the increase of meal and prevent the failure of the jar of oil (1 Kings 17:14) was within the power of the prophet whom they expected as a herald of the Messiah. Here was an unexpected need, caused, perhaps, by the presence of Himself and His followers at that festival. Can He not, will He not, supply the need and prove Himself indeed the Christ?

Woman, what have I to do with thee?—This is an old battle-ground between Protestant and Romanist expositors. The former have found in each clause of the sentence a condemnation of Mariolatry; the latter have sought explanations not inconsistent with their faith and practice. It may be hoped that the day is now past when anything other than thoughts of reverence and honour is to be connected with the title “Woman,” least of all in the words of One who claimed as His own highest dignity Sonship of, identity with, humanity; and who was here addressing the mother to whom He had been subject, and from whom His own humanity had been derived.

Were proof needed of the tenderness which underlies the word as used by Him, it would be found in the other instances which the Gospels supply. It is spoken only to the Syro-Phoenician whose faith is great (Matthew 15:28); to the daughter of Abraham loosed from her infirmity (Luke 13:12); and, in this Gospel, to the Samaritan embracing the higher faith (John 4:21); perhaps to the sinner whom He does not condemn (John 8:10); to the same mother from the cross (John 19:26); and to Mary Magdalene in tears (John 20:13; John 20:15).

Still, the second part of the sentence declares beyond all doubt that the two regarded His life-work from standpoints so different that there is nothing common between them. It is literally, What is that to me and to you? The parallels for the form of the question are Joshua 22:24; Judges 11:12; 2 Samuel 16:10; 1 Kings 17:18; 2 Kings 3:13; and the thrice-recorded question of the demoniac (Matthew 8:29; Mark 1:24; Luke 8:28). The real parallel is in this Gospel in John 7:6.

Mother and brethren alike regarded life in its events; for Him, it is an unchanging principle. For them, action is determined by the outer stimulus; for Him, by the eternal will of the Father. Their hour is always ready; His is the development of a law. His answer is another form of that question kept in her heart: Wist ye not that I must be about My Father’s business? but they understood not the saying which He spake unto them (Luke 2:49).

Mine hour is not yet come—i.e., the hour for My being openly manifested as the Messiah. (John 8:20; John 12:23; John 17:1).

Whatsoever he saith unto you.—His answer has not repelled her. She still believes and expects. Her command to the servants confirms the opinion that the marriage is of some member of the family.

This opinion has taken strange traditional forms. One being that here, too, the Evangelist casts a veil over an incident in his own life, and that he was himself the bridegroom; but that, guided by the miracle, he from that moment left all and followed Christ. The Prologue to St. John attributed to Jerome says that “John, wishing to marry, was called from the wedding by our Lord” (Trench On Miracles, p. 98). See Matthew 19:29 and following, and Luke 14:26.