Exegetical and Hermeneutical Commentary of John 2:2
And both Jesus was called, and his disciples, to the marriage.
2. and his disciples ] Now five or six in number, Andrew, John, Peter, Philip, Nathanael, and probably James. For ‘both Jesus’ read ‘Jesus also.’
Fuente: The Cambridge Bible for Schools and Colleges
His disciples – Those that he had made when in Judea. These were Peter, Andrew, Philip, and Nathanael. They were not yet called to be apostles, but they believed that he was the Messiah. The miracle performed here was doubtless to convince them more fully that he was the Christ.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. And both Jesus was called, and his disciples] There are several remarkable circumstances here.
1. This was probably the first Christian wedding that was ever in the world.
2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37, c.,) were invited to it.
3. The first miracle Jesus Christ wrought was at it, and in honour of it.
4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it.
5. The marriage was according to God, or these holy persons would not have attended it.
6. The bride and bridegroom must have been a holy pair, otherwise they would have had nothing to do with such holy company.
Marriage is ever honourable in itself but it is not at all times used honourably. Where Jesus is not invited to bless the union, no good can be expected; and where the disciples of sin and Satan are preferred to the disciples of Christ, on such occasions, it is a melancholy intimation that so bad a beginning will have a bad ending. I am afraid we may search long, before we find a marriage conducted on such principles as this appears to have been, even among those who make more than a common profession of the religion of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whether only the five disciples mentioned in the former chapter, or some others also, the Scripture doth not say. Christ and his disciples being at this marriage feast, both lets us know that feasting at such a time is proper, and that the most severe religious persons may lawfully be present at such meetings; only they are obliged to keep to rules of frugality, modesty, and sobriety, to a breach of which possibly such meetings may give more temptations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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 m;
“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 n. 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 Mt 11:19. The disciples of Christ followed the example of their master. According to the Jewish cations o, 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.
m Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3. n Maimon in Misn. Peah, c. 1. sect. 1. o T. Bab. Pesachim, fol. 49. 1. & Maimon. Hilchot Deyot, c. 5. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Jesus also was bidden ( ). First aorist passive indicative of , “was also invited” as well as his mother and because of her presence, possibly at her suggestion.
And his disciples ( ). 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 John 6:61; John 6:66; John 20:30.
Fuente: Robertson’s Word Pictures in the New Testament
Was called. Rev., bidden. After His return from the Baptist.
His disciples. In honor of Jesus.
Fuente: Vincent’s Word Studies in the New Testament
1) “And both Jesus was called,” (eklethe de kai ho lesous) “Then both Jesus was invited,” to the wedding in Cana, to dignify and sanctify the occasion, an occasion that honored the oldest social institution among men, ordained of God in Eden, to be perpetuated till the end of time, for moral and social purposes among men, as a basis of establishing and maintaining the home, Gen 3:22-24; Heb 13:4.
2) “And his disciples, to the marriage.” (kai hoi mathetai autou eis ton gamon) “And his disciples to the wedding,” the New Covenant fellowship of church disciples He had so recently called, following His baptism, Mat 3:15-17, and His temptation, Luk 4:16-24; Mat 4:17-22; Joh 1:35-51. It is believed that some of the disciples were relatives of those who were being married and perhaps relatives of even the family of Jesus, or Nathanael who lived in Cana, Joh 21:2; and had recently become a disciple of Jesus.
Fuente: Garner-Howes Baptist Commentary
(2) 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 marriage. Nathanael would have known of it, and was perhaps also connected with one of the families. It is quite in accord with Eastern hospitality that the disciples, who are now spoken of under this collective title, and formed with their Rabbi a band of seven, should be bidden with Him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Joh 2:2. Jesus was called, and his disciples, Was invited, &c. The persons called his disciples, who were with him at this marriage, as also at Jerusalem, and who accompanied him to the distant parts of Judea, and baptized those who offered themselves to his baptism, (see Ch. Joh 3:22 Joh 4:1-2.) seem to have been Philip, Simon, Andrew, and Nathanael, the four mentioned in the preceding chapter; for as these transactions happened before the Baptist’s imprisonment, (Ch. Joh 3:24.) we cannot think that the disciples present at them had followed Jesus in consequence of the call given near the sea of Galilee, Mat 4:18 or the call spoken of Luk 5:1; Luk 5:39 because it is certain that neither the one nor the other was given till after the Baptist was put in prison.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 2:2 . Jesus also and His disciples (those won in chap. 1) were invited, i.e. when, in the meanwhile, He had come to Cana. [133] To take as pluperfect is objectionable both in itself (see on Joh 18:24 ), and also because the disciples had been first won by Jesus on the way. But there is nothing against the supposition that Jesus had journeyed not to Nazareth, but to Cana , on account of the wedding; for He may have known (through Nathanael, Godet thinks) that His mother was there, and because, considering the friendly relations with the family, He did not need a previous invitation. This is at the same time in answer to Weisse, II. 203, who finds an invitation inconceivable; to Lange, who holds that Jesus found the invitation awaiting Him at Nazareth (?); also to Schleiermacher, who makes the invitation to have preceded even His baptism. Of the disciples, Nathanael, moreover, was himself a native of Cana (Joh 21:2 ). But even apart from this, the friendly invitation of the disciples along with Jesus by no means implies a previous extended ministry of Jesus in Galilee (Schenkel), or even such a ministry at all before His baptism (Schleiermacher).
As to the sing. , see Khner, 433, 1; Buttmann, N. T. Gk . 110 [E. T. p. 126 ff.].
[133] Schenkel thoughtlessly says, that, “according to our Gospel, Jesus was to all appearance transported to Cana by a miracle of almighty power .”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 And both Jesus was called, and his disciples, to the marriage.
Ver. 2. Jesus was called ] That was the way to have all sanctified, 1Ti 4:3 , and disorders prevented. Cave, spectat Cato, Beware, Cato is wating, was the old watchword.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] , not for a pluperfect: was invited: the historical past.
. . . ] It does not appear who these were , unless we assume that they were those called in ch. 1., which seems most probable. John himself was most likely present. He does not relate so circumstantially any thing which he had not witnessed.
In this case, there must have been some other reason for the invitation, besides mere previous acquaintance. This would be the probable reason for Jesus Himself being invited; but the disciples , being from various places in the district, can hardly all have been (De Wette) friends of the family . The fact of Jesus having attached disciples to Himself must have been known, and they were doubtless invited from consideration to Him .
Our Lord at once opens His ministry with the character which He gives of himself Mat 11:18-19 , as distinguished from the asceticism of John. He also, as Trench admirably remarks (Miracles, edn. 2, p. 98, note), gives us his own testimony against the tendency which our indolence ever favours, of giving up those things and occasions to the world and the devil, which we have not Christian boldness to mingle in and purify. Even Cyprian, for instance, proscribes such festivals, “nuptiarum festa improba et convivia lasciva vitentur, quorum periculosa contagio est.” De Habitu Virginum, ch. 21. p. 460. And such is the general verdict of modern religionism, which would keep the leaven distinct from the lump, for fear it should become unleavened . The especial honour conferred upon marriage by the Lord should also be noticed. “He here adorned and beautified it with his presence, and first miracle that He wrought.”
Fuente: Henry Alford’s Greek Testament
Joh 2:2 . . “And both Jesus was invited and His disciples to the marriage.” To translate as a pluperfect “had been invited” is grammatically possible, but it is impossible that the disciples should have been previously invited, because their existence as disciples was not known. They were invited when they appeared. The collective title is anticipatory: as yet it could not be in use. The singular verb ( ) with a plural nominative is too common to justify Holtzmann’s inference that it indicates, what of course was the fact, that the disciples were asked only in consequence of Jesus being asked. Cf. Luk 2:33 . In this instance Jesus “came unto His own” and His own received Him, at any rate as a friend.
Fuente: The Expositors Greek Testament by Robertson
called = invited.
disciples. Probably six in number: viz. Andrew, Simon, Philip, Nathanael (Joh 1:40-51), with James and John (Mar 1:16-20). See App-141.
to. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] , not for a pluperfect:-was invited: the historical past.
. . .] It does not appear who these were, unless we assume that they were those called in ch. 1., which seems most probable. John himself was most likely present. He does not relate so circumstantially any thing which he had not witnessed.
In this case, there must have been some other reason for the invitation, besides mere previous acquaintance. This would be the probable reason for Jesus Himself being invited; but the disciples, being from various places in the district, can hardly all have been (De Wette) friends of the family. The fact of Jesus having attached disciples to Himself must have been known, and they were doubtless invited from consideration to Him.
Our Lord at once opens His ministry with the character which He gives of himself Mat 11:18-19, as distinguished from the asceticism of John. He also, as Trench admirably remarks (Miracles, edn. 2, p. 98, note), gives us his own testimony against the tendency which our indolence ever favours, of giving up those things and occasions to the world and the devil, which we have not Christian boldness to mingle in and purify. Even Cyprian, for instance, proscribes such festivals,-nuptiarum festa improba et convivia lasciva vitentur, quorum periculosa contagio est. De Habitu Virginum, ch. 21. p. 460. And such is the general verdict of modern religionism, which would keep the leaven distinct from the lump, for fear it should become unleavened. The especial honour conferred upon marriage by the Lord should also be noticed. He here adorned and beautified it with his presence, and first miracle that He wrought.
Fuente: The Greek Testament
Joh 2:2. , the disciples) There were by this time more disciples than those who had invited Jesus and His disciples seem to have thought: on that account the wine was the more speedily all spent; but Jesus most liberally compensates them, by giving as many vessels of wine as were about the number of companions whom He had brought with Him.-, His) Hence maybe inferred the piety of those who invited Him.
Fuente: Gnomon of the New Testament
Joh 2:2
Joh 2:2
and Jesus also was bidden, and his disciples, to the marriage.-They all attended. Tradition says, John, the son of Zebedee and supposed relative of Mary and Jesus, married. I know of no ground for the tradition.
Fuente: Old and New Testaments Restoration Commentary
both: Mat 12:19, Luk 7:34-38, 1Co 7:39, 1Co 10:31, Col 3:17, Rev 3:20, his: Mat 10:40-42, Mat 25:40, Mat 25:45
the marriage: Heb 13:4
Reciprocal: Num 6:10 – General Psa 116:4 – called Mat 7:8 – General Mat 11:19 – came Luk 8:24 – Master
Fuente: The Treasury of Scripture Knowledge
THE SOCIAL LIFE OF THE CHRISTIAN
And both Jesus was called, and His disciples, to the marriage.
Joh 2:2
The Christian must necessarily at times be sorely perplexed in regard to what is right and what is wrong for him in the matter of social engagements.
The narrative of the marriage at Cana in Galilee shows us clearly that our Lord did not disdain the festive board. He went to the wedding-feast and took His disciples with Him. There is no reason why His disciples of to-day should abstain from social entertainments, but we must be quite sure that we can take Him with us. It is a matter of common experience that there are social engagements to which we are invited where, our own instinct tells us, He would not, if I may so express it, feel at home. Where the Master cannot go is no place for the disciple.
I. Some cautions.But when we go into society let us beware lest, by our own act, or by assenting to the actions of others, we may do harm.
(a) Pride may come there (Mat 23:6).
(b) Vanity may come therevanity of dress, vanity of face, vanity of manners, vanity of conversation. Souls have been lost in society, having acquired there the habit of turning everything to account for one endself-display.
(c) Charity may not come there. It comes not, or it stays not, where scandal isdiscussion of other mens affairs, conduct, character.
(d) Even reverence may be wanting. How often has a jest, pointed and winged by Scripturea ludicrous quotation, or a humorous allusionplanted in some memory an association not to be lost, ruinous to the future use of a whole text or context of inspiration!
II. Positive duties.But in all watchings against evil there should be a positive striving after good. Let a high aim and a Christian motive go with us into society, and we shall not be there like men armed for self-defence or chained against offending, but rather as free and large-hearted friends, fearing no evil, because God is with us. We must go as Christians.
(a) Earnest prayer for a special blessing will be the preliminary and safeguard of all.
(b) There are many other ways in which he may speak and use influence for his Master. He can win others by the charm of a thoroughly Christian, and therefore powerfully attractive, spirit. Sometimes a word, or scarcely a word of his, will not only check the running down of some maligned character, but even rectify the misapprehension from which slander had started. Sometimes in a crowded reception-room, that which could not, without obtrusiveness, have been said at the table, has been uttered with saving power to an individual guest.
The effect of a Christian mans presence in common society should be to make others feel that they were in a good atmosphere.
Illustration
Christ and His religion are meant for every day. If Christ began by going to a wedding, it is plain that Christs religion must have something to do with weddings; if Christ went to what we call a wedding-party, it is plain that Christs religion has something to do with our wedding-parties. If Christ took the trouble to find them more wine it is plain that religion has something to do with such things as eating and drinking. Christ began his work by going among people when they were merry and by helping them to be merry too, and so He teaches us that we must have our religion with us when we are merry, and that if we do, He will help us to be merry much better than we can do it ourselves. For you will see that the wine Christ gave them was better than what they had of their own.
Fuente: Church Pulpit Commentary
2
The disciples of Jesus would mean those he had made after entering upon his personal ministry. It was appropriate to invite the disciples along with the Master.
Fuente: Combined Bible Commentary
Joh 2:2. And Jesus also was called, and his disciples, to the marriage. The form of the sentence shows that our chief attention is to be fixed on Jesus, not on the disciples. They were invited as His disciples. Those who came were probably the five or six mentioned in chap. 1, viz. Andrew, Simon Peter, Philip, Nathanael, and John himself (and probably James).
Fuente: A Popular Commentary on the New Testament
Ver. 2. Now Jesus also was bidden to the marriage, as well as His disciples.
There is a contrast between the imperfect, was there, which is used in speaking of Mary, and the aorist was bidden, applied to Jesus and His disciples. Jesus was bidden only on His arrival, while Mary, at that time, was already there. It appears from all these points that the family in question was quite closely related to that of the Lord; this is likewise proved by the authoritative attitude which Mary assumes in the following scene.
The singular, was bidden, is owing to the fact that the disciples were not bidden except in honor, and, as it were, in the person, of their Master. Rilliet, with some commentators, translates: had been bidden. But when? Before going to His baptism (Schleiermacher), or later, through a messenger? Two very improbable suppositions. Moreover, the added words: as well as His disciples, are incompatible with this meaning. For they could not have been invited before it was known that Jesus had disciples.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 2
Called; invited.
Fuente: Abbott’s Illustrated New Testament
The facts that Jesus received an invitation to a wedding and accepted it show that He was not a recluse. He participated in the normal affairs of human life. This included occasions of rejoicing. The Gospels consistently present this picture of Him. Godliness does not require separation from human society, though John the Baptist did not mix with people as much as Jesus did. A Christ-like person can be a socially active person.
In a small village such as Cana-probably modern Khirbet Kana-a wedding would have been a community celebration. [Note: For a description of how a typical Galilean wedding was conducted, see Edersheim, 1:354-55.] Perhaps the hosts included Jesus because Nathanael was from Cana (Joh 21:2), and Nathanael had recently become a follower of Jesus. Yet probably they knew Jesus and invited Him as a friend since His mother was also there and took some responsibility for the catering. This event evidently transpired very early in Jesus’ ministry, before He called the Twelve. Consequently the only disciples present may have been the five to which John referred in chapter 1.
"Wise is that couple who invite Jesus to their wedding!" [Note: Wiersbe, 1:290.]