John 2:2
And both Jesus was called, and his disciples, to the marriage.
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(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.

2:1-11 It is very desirable when there is a marriage, to have Christ own and bless it. Those that would have Christ with them at their marriage, must invite him by prayer, and he will come. While in this world we sometimes find ourselves in straits, even when we think ourselves in fulness. There was want at a marriage feast. Those who are come to care for the things of the world, must look for trouble, and count upon disappointment. In our addresses to Christ, we must humbly spread our case before him, and then refer ourselves to him to do as he pleases. In Christ's reply to his mother there was no disrespect. He used the same word when speaking to her with affection from the cross; yet it is a standing testimony against the idolatry of after-ages, in giving undue honours to his mother. His hour is come when we know not what to do. Delays of mercy are not denials of prayer. Those that expect Christ's favours, must observe his orders with ready obedience. The way of duty is the way to mercy; and Christ's methods must not be objected against. The beginning of Moses' miracles was turning water into blood, Ex 7:20; the beginning of Christ's miracles was turning water into wine; which may remind us of the difference between the law of Moses and the gospel of Christ. He showed that he improves creature-comforts to all true believers, and make them comforts indeed. And Christ's works are all for use. Has he turned thy water into wine, given thee knowledge and grace? it is to profit withal; therefore draw out now, and use it. It was the best wine. Christ's works commend themselves even to those who know not their Author. What was produced by miracles, always was the best in its kind. Though Christ hereby allows a right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness, Lu 21:34. Though we need not scruple to feast with our friends on proper occasions, yet every social interview should be so conducted, that we might invite the Redeemer to join with us, if he were now on earth; and all levity, luxury, and excess offend him.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. CHAPTER 2

Joh 2:1-12. First Miracle, Water Made Wine—Brief Visit to Capernaum.

1. third day—He would take two days to reach Galilee, and this was the third.

mother there—it being probably some relative's marriage. John never names her [Bengel].

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.

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 Matthew 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.

And both Jesus was called, and his disciples, to the marriage.
John 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 ἐκλήθη as pluperfect is objectionable both in itself (see on John 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 (John 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. ἐκλήθη, see Kühner, § 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.”

John 2:2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. “And both Jesus was invited and His disciples to the marriage.” To translate ἐκλήθη 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 οἱ μαθηταὶ αὐτοῦ is anticipatory: as yet it could not be in use. The singular verb (ἐκλήθη) 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. Luke 2:33. In this instance Jesus “came unto His own” and His own received Him, at any rate as a friend.

2. and his disciples] Now five or six in number, Andrew, John, Peter, Philip, Nathanael, and probably James. For ‘both Jesus’ read ‘Jesus also.’

John 2:2. Οἱ μαθηταί, 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.—αὐτοῦ, His) Hence maybe inferred the piety of those who invited Him.

Verse 2. - And both Jesus was called (ἐκλήθη, aorist, not pluperfect, and contrasted with the η΅ν of ver. 1) - after his return from Bethany - and his disciples to the marriage. Jesus had no disciples before the events recorded in the previous chapter. These men may have been friends of each other and of the bridal party, and received such an invitation before their visit to the banks of the Jordan; but it is far more probable that these individuals already mentioned, or that some of them, and that most certainly John his near relative (see Introduction), were invited, because they were in the society of Jesus. John 2:2Was called

Rev., bidden. After His return from the Baptist.

His disciples

In honor of Jesus.

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