John 2:1

John 2:1. And the third day. The third day, as reckoned from the day last mentioned (chap. John 1:43-51); the sixth day referred to in these Chapter s. The first is the day of the Baptist's interview, at Bethany, with the priests and Levites sent from Jerusalem (John 1:19-28). On the second (John 1:29-34), John bears testimony to Jesus as the Lamb of God. The third is the day on which the two disciples follow Jesus (John 1:35-42). On the next day Jesus sets out for Galilee (John 1:43). That day, the next, and part of the third day may have been spent in travelling; for, if Bethany was in the neighbourhood of Bethabara, and if the latter may be identified with the modern Beit-nimrim, the distance traversed even to Nazareth must have been more than eighty English miles. Very possibly, however, Bethany may have lain farther north (see note on chap. John 1:21).

There was a marriage, or marriage-feast. The feast, which was the chief constituent in the ceremonies attending marriage, extended over several days, as seven (Genesis 29:27; Judges 14:12), or even fourteen (Tob 8:19).

In Cana of Galilee. There is a Kanah mentioned in the book of Joshua (John 19:28) as one of the towns in the territory of Asher, situated near Zidon. This cannot be the place referred to here. No other town of the same name is mentioned by any sacred writer except John (see references), who in every instance marks the place as Cana of Galilee. From this many have hastily inferred that ‘of Galilee' was part of the name, distinguishing this village from some other Cana, perhaps from that mentioned above, which (though really within the limits of Galilee) lay near to Phoenicia. Two villages of Galilee claim to be the Cana of this chapter, Kefr-Kenna, four or five miles north-east of Nazareth; and Khurbet-Kana, about eleven miles north of the same place. The latter village is usually said to bear the name Kana-el-Jeil (i.e. Cana of Galilee); if so, and if the antiquity of the name could be established, this might be decisive, although even then it would be hard to understand how Christian tradition could so long regard Kefr-Kenna as the scene of our Lord's first miracle, when within a few miles there existed a place bearing the very name found in the Gospel. The question cannot be further discussed here: we will only express a strong conviction that Kefr-Kenna is the Cana of our narrative. It seems probable that John himself has added the words ‘of Galilee,' that he may lay stress upon the province, not the town. To him the point of main interest is, that this manifestation of the Saviour's glory took place in Galilee.

And the mother of Jesus was there, already present as a friend, possibly a relative. Mary comes before us twice in this Gospel, at the commencement and at the close of our Lord's public life (John 2:1-11, and John 19:25-27), and is also referred to in another passage (John 6:42); but she is never mentioned by name. As for his own name the Evangelist always substitutes words expressive of relationship to Jesus (‘the disciple whom Jesus loved'), so with him Mary's name gives place to ‘the mother of Jesus.' Both here and in chap. 19 his designation has special significance. It expresses not only the light in which she appeared to John, but that in which he knew that she appeared to Jesus. It is essential to the spirit of the narrative to behold in Jesus one who, with the warmest filial affection, acknowledged Mary as His mother. Thus only do we see the yielding of the very closest earthly relationship to yet higher claims. The word of Jesus, ‘He that loveth father or mother more than me is not worthy of me,' must in its spirit be exemplified in His own case. Most fitting, therefore, is the use of the tenderest designation here. All that is dear and sacred in the name of mother was felt by Him in its deepest reality at the very time when He showed that every earthly tie must give way at the call of His Father in heaven.