--- title: "John 2 - Study King James Bible with lightfoots commentary on the gospels" description: "Read John 2 with lightfoots commentary on the gospels commentary. 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the mar" image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg" url: "https://realbiblebelievers.com/study/lightfoots-commentary-on-the-gospels/john/2" --- [ Read](/kjv/john/2)[ Commentary](/study/john/2)[ Interlinear](/interlinear/john/2) Audio 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do *it*. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare *it*. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: *but* thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. 12 ¶ After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. 13 ¶ And the Jews’ passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up. 18 ¶ Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. 23 ¶ Now when he was in Jerusalem at the passover, in the feast *day*, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all *men*, 25 And needed not that any should testify of man: for he knew what was in man. [John 1](/study/john/1) [John 3](/study/john/3) ## Commentary To verse 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: [And the third day there was a marriage, *etc.*] *A virgin marries on the fourth day of the week*; and a widow on the fifth. "This custom came not in but from the decree of Ezra, and so onward: for the Sanhedrim doth not sit but on the second and the fifth days; but before the decree of Ezra, when the Sanhedrim assembled every day, then was it lawful to take a wife on any day." There is a twofold reason given for this restraint: I. The virgin was to be married on the fourth day of the week because the assembly of the twenty-three met on the fifth: so that if the husband should find his wife to be no virgin, but already violated, he might have recourse to the consistory in the heat of his displeasure, and procure just punishment for her according to law. But why then might they not as well marry on the first day of the week, seeing the *Beth Din* met on the second as well as the fifth? II. Lest the sabbath should be polluted by preparations for the nuptials: for the first, second, and third days of the week are allowed for those kind of preparations. And the reason why the widow was to be married on the fifth day was, that her husband might rejoice with her for three days together, viz. Fifth, sixth, and the sabbath day. If therefore our bride in this place was a virgin, then the nuptials were celebrated on the fourth day of the week, which is our Wednesday: if she was a widow, then she was married on the fifth day of the week, which is our Thursday. Let us therefore number our days according to our evangelist, and let it be but granted that that was the sabbath in which it is said, "They abode with him all that day," [John 1:39](/kjv/john/1/39); then on the first day of the week Christ went into Galilee and met with Nathanael. So that the third day from thence is the fourth day of the week; but as to that, let every one reckon as he himself shall think fit. [A marriage.] I. The virgin to be married cometh forth from her father’s house to that of her husband, "in some veil, but with her hair dishevelled, or her head uncovered." II. If any person meets her upon that day, he gives her the way; which once was done by king Agrippa himself. III. They carry before her a cup of wine, which they were wont to call *the cup of Trumah*; which denoted that she, for her unspotted virginity, might have married a priest, and eaten of the Trumah. IV. Skipping and dancing, they were wont to sing the praises of the bride. In Palestine they used these words "She needs no paint nor stibium, no plaiting of the hair, or any such thing; for she is of herself most beautiful." V. They scattered some kind of grain or corn amongst the children; that they, if occasion should serve, might bear witness hereafter that they saw that woman a married virgin. VI. They sprinkled also or sowed barley before them, by that ceremony denoting their fruitfulness. Whether these sports were used at the wedding where our Saviour was present, let others inquire. VII. In Sotah there is mention of crowns which the bride and bridegroom wore; as also what fashion they were of, and of what materials they were made. VIII. Because of the mirth that was expected at nuptial solemnities, they forbade all weddings celebrating within the feasts of the Passover, Pentecost, and Tabernacles, "because there were great rejoicings at nuptials, and they must not intermingle one joy with another"; that is, the joy of nuptials with the joy of a festival. IX. The nuptial festivity was continued for the whole seven days; which we also see of old, [Judges 19:12](/kjv/judges/19/12). [And the mother of Jesus was there.] *The mother of Jesus was there*; not invited (as it should seem) with Christ and his disciples, but had been there before the invitation made to them. You may conceive who were the usual nuptial guests by those words of Maimonides: "*The bridegroom and his companions, the children of the bridechamber*; are not bound to make a tabernacle." I. In a more general sense, denotes a *friend* or *companion*; as in the Targum, [Judges 14:2](/kjv/judges/14/2); [2 Samuel 13:3](/kjv/2-samuel/13/3); but it is more particularly applied to those friends that are the *nuptial guests*. II. But in a most strict sense to those two mentioned Chetubb. Folio 12. 1: "Of old they appointed two Shoshbenin; one for the bridegroom, the other for the bride, that they should minister to them especially at their entry into the bridal chamber." They were especially instituted for this end, that they should take care and provide that there should be no fraud nor deceit as to the tokens of the bride’s virginity. So Gloss upon the place. The Rabbins very ridiculously (as they almost always do) tell a trifling story, that Michael and Gabriel were the two Shoshbenin at Adam and Eve’s wedding. III. But as to the signification of this nuptial term in a more large sense, we may see farther: "*If any amongst the brethren make a* Shoshbenuth while the father is yet alive, when the Shoshbenuth returns, that also is returned too; for the Shoshbenuth is required even before the *Beth Din*; but if any one send to his friend any measures of wine, those are not required before the *Beth Din*; *for this was a deed of gift?* or *work of charity*." The words are very obscure, but they seem to bear this sense, viz.: This was the manner of the Shoshbenuth; some bachelor or single person, for joy of his friend’s marriage, takes something along with him to eat and be merry with the bridegroom: when it comes to the turn of this single person to marry, this bridegroom, to whom he had brought this portion, is bound to return the same kindness again. Nay, if the father should make a wedding for his son, and his friends should bring gifts along with them in honour of the nuptials, and give them to his son *[the bridegroom]*, the father was bound to return the same kindness whenever any of those friends should think fit to marry themselves. But if any one should send the bridegroom to congratulate his nuptials, either wine or oil, or any such gift, and not come himself to eat and make merry with them, this was not of the nature of the Shoshbenuth; nor could be required back again before the tribunal, because that was a free gift. IV. Christ therefore, and five of his disciples, were not of these voluntary Shoshbenin at this wedding, for they were invited guests, and so of the number of those that were called the *children of the bridechamber*; distinguished from the Shoshbenin. But whether our Saviour’s mother was to be accounted either the one or the other is a vain and needless question. 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