John Gill Commentary John 2

And the third day there was a marriage

Either from the second testimony borne by John the Baptist concerning Christ, and from the call of Simon Peter, which seem to be of the same date; see (John 1:35John 1:36John 1:42John 1:43) , or from Christ's coming into Galilee; or from the conversation he had with Nathanael; from either of which the date is taken, it matters not; the first is as agreeable and plain, as any.

There is much dispute, and many rules with the Jews about the times, and days of marriage: ``a virgin, (they say <sup>F26</sup> ,) marries on the fourth day (of the week), and a widow on the fifth, because the sanhedrim sit in the cities twice in the week, on the second, and on the fifth days; so that if there is any dispute about virginity, he (the husband) may come betimes to the sanhedrim.'' This was a law that obtained since the times of Ezra; for it is said {a}, ``before the order of Ezra, a woman might be married on any day;'' but in after times, feast days, and sabbath days, were particularly excepted. One of their canons is ^F2 ``they do not marry women on a feast day, neither virgins, nor widows:'' The reason of it was, that they might not mix one joy with another; and lest a man should leave the joy of the feast, for the joy of his wife.

The account Maimonides ^F3 gives of these several things is this; ``it is lawful to espouse on any common day, even on the ninth of Ab, whether in the day, or in the night; but they do not marry wives neither on the evening of the sabbath, nor on the first of the week: the decree is, lest the sabbath should be profaned by preparing the feast; for the bridegroom is employed about the feast: and there is no need to say, that it is unlawful to marry a wife on the sabbath day; and even on the common day of a feast they do not marry wives, as we have explained; because they do not mix one joy with another, as it is said in (Genesis 29:27) , "fulfil her week, and we will give you this also": but on the rest of the days it is lawful to marry a wife, any day a man pleases; for he must be employed in the marriage feast three days before the marriage. A place in which the sanhedrim do not sit, but on the second and fifth days only, a virgin is married on the fourth day; that if there is any objection to her virginity, he (her husband) may come betimes to the sanhedrim: and it is a custom of the wise men, that he that marries one that has been married, he may marry her on the fifth day, that so he may rejoice with her on the fifth day, and on the evening of the sabbath, (i.e. the sixth,) and on the sabbath day, and may go forth to his work on the first day.''

But elsewhere it is said ^F4 , that ``now they are used to marry on the "sixth day of the week".'' Yea <sup>F5</sup> , that ``it is lawful to marry, and to make the feast on the sabbath day.'' But whether this marriage was of a virgin, or a widow, cannot be known; nor with certainty can it be said on what day of the week it was: if that day was a sabbath day on which the disciples abode with Christ, as Dr. Lightfoot conjectures, then it must be on the first day that Christ went into Galilee, and found Philip, and conversed with Nathanael; and if this third day is reckoned from John's second testimony, it must be on a Tuesday, the third day of the week; but if from Christ's going into Galilee, then it must be on a Wednesday, the fourth day of the week, the day fixed by the Jewish canon for the marriage of a virgin.

This marriage was

in Cana of Galilee .

The Syriac and Persic versions, read, in "Kotne, a city of Galilee"; and which, in the Jewish map, is called (lylgb) (anjq) , "Katna" in "Galilee", and is placed in the tribe of Zebulun, which was in Galilee, and not far from Nazareth; and bids fair to be the same place with this; though it is more generally thought ^F6 , that Cana, in the tribe of Asher, mentioned in (Joshua 19:28) , which was also in Galilee, is here meant; and is so called to distinguish it from another Kanah, in the tribe of Ephraim, (Joshua 16:8) (17:9) . Josephus ^F7 speaks of a town, or village, of Galilee, called Cana, which was a day's march from it to Tiberias, and seems to be the same place: and another Jewish writer ^F8 says,

``to me it appears that Cepher Chanania, is Copher Cana; or the village of Cans, as is clear in Misna Sheviith, c. 9. sect. 1. for there is the beginning of lower, Galilee,'' which also accords with this.

Now in the case of marriage, there was some difference between Judea and Galilee, and certain rules were laid down relating thereunto: and it is said ^F9 , ``there are three countries, for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;'' that is, that were obliged to marry among themselves; so that if any one married a wife out of any of these countries, she was not obliged to go along with him from one country to another ^F11 :

hence it follows, ``they do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.'' And it is elsewhere observed <sup>F12</sup> , that ``in Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.''

Next we have an account of the persons that were present at this marriage:

and the mother of Jesus was there ;

who seems to have been a principal person at this wedding, and was very officious; when wine was wanted, she signified it to her son, and ordered the servants to do whatever he bid them: and since she, and Jesus, and his brethren, were all here, it looks as if it was a relation of hers that was now married: and since these brethren were the kinsmen of Christ, Simon, Judas, and Joses, the sons of Cleophas or Alphaeus, whose wife was sister to the mother of our Lord; and since one of them, to distinguish him from Simon Peter, is called Simon the Canaanite, or an inhabitant of Cana, as some have thought; hence it is conjectured by Dr. Lightfoot, that Alphaeus had an house in Cana, and that his family dwelt there, and that it was for one of his family that this marriage feast was made; see (John 2:2John 2:3John 2:5John 2:12) (19:25) (Matthew 13:55) (10:4) . Joseph, the husband of Mary, perhaps, was now dead, since no mention is made of him here, nor any where else, as alive, after Christ has entered on his public ministry.

FOOTNOTES:

• F26: Misn. Cetubot, c. 1. sect. 1.
• F2: Misa. Moed Katon, c. 1. sect. 7. & T. Bab. Moed Katon, fol. 8. 2. & 18. 2.
• F3: Hachot Ishot, c. 10. sect. 14, 15.
• F4: Piske Toseph. Cetubot, art. 6.
• F5: Ib art. 28.
• F6: Jerom de Locis Hebraicis, fol. 90. B.
• F7: In vita sua.
• F8: Juchasin, fol. 57. 2.
• F9: Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2.
• F11: Bartenora in ib.
• F12: T. Bab. Cetubot, fol. 12. 1.

And both Jesus was called
Or invited, as being a relation, according to the flesh:

and his disciples, to the marriage ;
who were bidden, on his account; and they seem to be these, Andrew, and the other disciple, that followed Jesus, and Simon Peter, and Philip, and Nathanael, who was of this place; and accordingly they all went to it. Christ, and his five disciples, made six of the ten, which were always necessary to be present at, the benediction of bridegrooms: for so runs the canon ^F13 ;

``they do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.''

To attend a wedding, was reckoned, with the Jews, an act of beneficence and kindness ^F14 . Our Lord, being at this wedding, was acting like himself, and his general character, of being free, affable, and courteous; who accepted of every invitation, and refused not to be at any entertainment, made by who it would, or on whatever occasion:

and particularly in this instance, it shows his humility in not disdaining his poor relations, but giving them his company at such a time; as also it was bearing a testimony to the institution of marriage, as honourable; and teaches us to rejoice with them that rejoice: and as this was, at the first of Christ's ministry and miracles, it is likely it might give the occasion of that calumny cast on him in (Matthew 11:19) .

The disciples of Christ followed the example of their master. According to the Jewish cations ^F15 , a disciple of a wise man might not partake of any feast, but what was according to the commandment, as the feast of espousals, and of marriage; and such a feast was this, which Christ and his disciples were at; and so not to be condemned for it, according to their own maxims.

FOOTNOTES:

• F13: Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3.
• F14: Maimon in Misn. Peah, c. 1. sect. 1.
• F15: T. Bab. Pesachim, fol. 49. 1. & Maimon. Hilchot Deyot, c. 5. sect. 2.

And when they wanted wine
Or wine was wanting; not through the intemperance of the guests, rather through the poverty of the family, who were not able to provide very largely; and it may be by reason of a larger number of guests than were expected; however, so it was ordered by Divine Providence, that there might be an opportunity for Christ to manifest his glory:

the mother of Jesus says to him, they have no wine ;
being concerned for the family, lest they should be put to shame and disgrace, and the entertainment should not proceed with becoming credit and honour.

And knowing the power of Christ to help in this time of necessity, she modestly moves it to him, perhaps by a whisper, sitting next him; or, it may be, might call him out, and just drop the hint; being well persuaded of his power, as she might.

Not from any miracles worked by him in her family for the support of it, when in distress; for as Christ worked no miracle, in the time of his public ministry, for the support of himself, or his disciples, but for others, it is not likely he should do it for his family in private life; but from the wonderful things told her by the angel that brought the news of her conception, and by the shepherds, and by Simeon and Anna, which she had laid up in her heart;

and from his being the Messiah, who, according to the general belief of the nation, was to work miracles; and particularly from the last words of the preceding chapter; (See Gill on John 1:50):

For she might be present at the delivery of them; and therefore might hope that as this was the first opportunity that offered after, that he would display his power in supplying the family with wine in this time of exigence.

Jesus saith unto her, woman Calling her "woman", as it was no ways contrary to her being a virgin, (Galatians 4:4) , so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, (John 19:26) .

The Jews frequently object this passage to us Christians: one of their writers his objection in this manner ^F16 : ``they (the Christians) say, the mother of Jesus is never called a woman their law; but here her son himself calls her a man.''

Another puts it thus ^F17 : ``it is their (the Christians) belief, that Mary, even after she brought forth Jesus, was a virgin; but if she was, as they say, why does not her son call her by the name of virgin? but he calls her a woman, which signifies one known by man, as appears from (John 2:4) (8:10) .''

To which may be replied, that the mother of Jesus is never called a woman in the New Testament, is not said by us Christians: it is certain she is so called, both here, and elsewhere; but then this is no contradiction to her being a virgin; one, and the same person, may be a virgin, and a woman: the Abraham's servant was sent to take for wife for his son Isaac, is called a woman, though a virgin that has never known any man, (Genesis 24:5Genesis 24:8Genesis 24:14Genesis 24:16Genesis 24:43Genesis 24:44) .

Besides, we do not think ourselves obliged to maintain the perpetual virginity of Mary, the mother of our Lord; it is enough that she was a virgin when she conceived, and when she brought forth her firstborn: and as the Jews endeavour to take an advantage of this against the character of Mary, the Papists are very solicitous about the manner in which these words are said, lest they should be thought to contain a reproof, which they cannot bear she should be judged worthy of; or suggest any thing to her dishonour, whom they magnify as equal to her son: but certain it is, that the following words,

what have I to do with thee ? show resentment and reproof.

Some render the words, "what is it to thee and me?" and give this as the sense; what concern is this of ours? what business have we with it? let them look to it, who are the principal in the feast, and have the management of it.

The Jew ^F18 objects to this sense of the words, but gives a very weak reason for it: ``but I say, (says he,) who should be concerned but the master of the feast? and he was the master of the feast:'' whereas it is a clear case that he was one of the guests, one that was invited, (John 2:2) , and that there was a governor or ruler of the feast, who might be more properly called the master of it than Jesus, (John 2:8John 2:10) .

However, since Christ afterwards did concern himself in it, it looks as if this was not his meaning.

Others render it to the sense we do, "what have I with thee?" as the Ethiopic version; or "what business hast thou with me?" as the Persic version; and is the same with, (Klw yl hm) , "what have I to do with thee?" used in (1 Kings 17:18) (2 Kings 3:13) , where the Septuagint use the same phrase as here; and such a way of speaking is common with Jewish writers ^F19 :

Hereby signifying, that though, as man, and a son of hers, he had been subject to her, in which he had set an example of obedience to parents; yet, as God, he had a Father in heaven, whose business he came to do; and in that, and in his office, as Mediator, she had nothing to do with him; nor was he to be directed by her in that work; or to be told, or the least hint given when a miracle should be wrought, by him in confirmation of his mission and doctrine.

Moreover, he adds,

mine hour is not yet come : meaning not the hour of his sufferings and death, in which sense he sometimes uses this phrase;

as if the hint was, that it was not proper for him to work miracles as yet, lest it should provoke his enemies to seek his life before his time; but rather the time of his public ministry and miracles, which were to go together, and the one to be a proof of the other;

though it seems to have a particular regard to the following miracle, the time of doing that was not yet come; the proper juncture, when all fit circumstances meeting together, it would be both the more useful, and the more illustrious:

or his meaning is, that his time of doing miracles in public was not yet; and therefore, though he was willing to do this miracle, yet he chose to do it in the most private manner; so that only a few, and not the principal persons at the feast should know it:

wherefore the reproof was not so much on the account of the motion itself, as the unseasonableness of it; and so his mother took it.

FOOTNOTES:

• F16: Vet. Nizzachon, p. 222.
• F17: R. Isaac Chizzuk Emuna, par. 2. c. 42. p. 433.
• F18: Vet. Nizzachon, p. 223.
• F19: Vid. Kimchi in Psal. ii. 12. Bechinat Olam, p. 70.

His mother said to the servants
She took the reproof in good part, and by the words he said, and the manner in which he spoke them, or by the looks he gave, and the gestures he might use, she hoped, and even believed, that the thing she moved for would be done; and therefore went immediately to the servants, and gave them the following instructions:

whatsoever he says to you, do [it] ;
punctually observe and obey his orders in every circumstance.