The passage
      v1-2. Mary, along with Jesus and his disciples, attends a wedding. Much is made of the symbolism of the "third day", eg. C.H. Dodd believes it ties the miracle to the glory of the resurrection. It is more likely telling us that it is only two full days since Jesus' promise in 1:50-51.
      v3. Some commentators argue that Mary's words are a request for Jesus to do something, but they are more likely an agitated comment driven by embarrassment. Jesus, now a rabbi, along with his disciples, would not have contributed to the occasion, as would the other guests.
      v4. One suspects that the sense of Jesus words is: "now mother, don't drag me into this mess, I didn't have anything to do with it." The second sentence is even more enigmatic. The "hour" is obviously a reference to the glorification of Christ, his death and resurrection. On this wonderful day the blessings of the messianic kingdom will pour out on God's people; they will drink the "new wine" of a new age, Jer.31:12. So, Jesus is playing with words and giving his mother a clue to his true nature; something like, "In any case, mother, the day when your son will usher in the new age with its free flowing wine, is still in the future."
      v5. There is little indication that Mary understands what Jesus is talking about. Many commentators argue that her words are a faith response, but they may also reflect frustration. This is not a time for riddles, but for action; "do something."
      v6. The stone jars, holding about 500 liters all up, were used for ritual purification, the washing of utensils, hands.... They were stone to guarantee the purity of the water.
      v7-8. Jesus directed that the jars be filled with water and that servings of the water, now turned into wine, be taken to the head waiter. The point of the imagery, assuming that John is making a point, is that what blessings were gained through the rites of ritual purification, are totally superseded by the dawning blessings of the new age.
      v9-10. The comment by the head waiter further develops the imagery of the sign. The blessing of the "new wine" in the new age is "the best" (choice, good, beautiful).
      v11. Signs are not just miraculous displays of divine power, they actually reveal divine mysteries for those who seek the divine. John tells us that the sign of water into wine reveals something of Jesus' "glory", something of the mystery revealed in the cross and empty tomb. The blessings of that "hour" can be imaged in the abundance of the "new wine" that will flow at the kingdom banquet. The sign of water into wine displayed that the hour is close at hand; the old age is passing away, the new has dawned. The disciples understand and believe.

The good drop
      The sign of water into wine is an acted out gospel presentation. It proclaims that the kingdom of God is at hand. For those waiting for the dawning of the new age, in this case the disciples, it proclaims that the great feast in the last day, with its abundance of beautiful wine, is actually rubbing up against us. The wine is already for the drinking, and a good drop it is too. Those with searching eyes see and believe.
      Moving the miracle into the 21st century, contextualizing it for today, is a delicate task and easily bungled. The sign of water into wine is a gospel story and not a nature miracle designed to prove Jesus' divinity. It proclaims that "the kingdom of God is at hand." A Jew, eagerly awaiting the last-days feast in Zion, would easily recognize the imagery of this miraculous sign. A 21st century Gentile would not easily make the connection.
      Wine is a parody of life. There are beautiful wines, quaffing wines, and terrible wines. Even with beautiful wines, some age well, but others turn sour before our very eyes. No matter how hard we try, the best wines can be corked, destroyed by fungus. As with wines, so with life, we are constantly reminded of the impermanence of life, that "moth and rust corrupts." We can be stoic about imperfection, within or without, and better, we can look beyond our moment to a brighter day when the wine will not disappoint us. When Jesus visited a wedding in Cana he performed a miracle that served to remind his disciples of that brighter day, a day that transcends this imperfect moment. His disciples understood the point he was making and decided to trust him to carry them to that day. Do we trust him to carry us to that glorious day?

v1
      th/ hJmera/ th/ trith/ "on the third day" - Probably meaning two days after the call of Philip and Nathanael.
      gamoV (oV) "wedding" - Referring to the festivities that follow the arrival of the bride at the grooms home, festivities that may last up to seven days.
      kana "Cana" - A village some nine miles north of Nazareth in the Galilean hill country, only mentioned by John.
      hJ mhthr tou Ihsou "the mother of Jesus" - a title of honour for a woman who has given birth to a son.

v2
      eklhqh (kalew) aor. 3rd. sing. "invited" - called, invited, summoned. Note the failure in concord. Both Jesus and his disciples were invited, pl., but Jesus (sing.) has influenced the number of the verb.
      oiJ maqhtai "the disciples" - Note how John uses the term "disciples" rather than "apostles", which usage is historically correct.

v3
      uJsterhsantoV (uJsterew) oinou "when the wine was gone" - when the wine ran short/lacking/late. Note the longer reading in some texts, "Now they had no wine for the wine provided for the feast had been used up."
      legei (lego) "said" - Given the context, "asked" seems to be implied, but why would Mary think Jesus is willing or able to do anything about the situation? For this reason, some commentators understand Mary's words as a comment on an embarrassing situation rather than a request to do something about it. Mary may even be embarrassed, since Jesus, now functioning as a wondering rabbi, along with his disciples, would not have been required to contribute to the occasion, as was expected of the other guests, but would have contributed to the wine's demise.

v4
      gunai (h) "dear woman" - woman. Normally used respectfully, rather than in an abrupt way, therefore, the NIV "dear woman." Some commentators suggest a better English equivalent would be "mother".
      ti emoi kai soi "why do you involve me?" - what to me and to you? A Semitism (rather than a simple dative of possession) where a person is asking why they are being involved in something that has nothing to do with them. "This situation is the responsibility of the groom, and you and I, mother, should not interfere."
      oupw hJkei hJ wJra mou "my time has not yet come" - my hour has not yet come. In John the term "hour/time" refers to the glorification of Christ in his death, resurrection and ascension. Yet, why would Jesus make an enigmatic aside about his coming death in response to a rather innocent comment from his mother? Carson's line here has much to commend it. Christ's glorification will usher in the messianic age of kingdom blessings, a day when wine will flow liberally, cf. Jer.31:12, Hos, 14:7, etc. That day is still in the future, even though Jesus is about to symbolize its coming. So, Jesus' words are, in a sense, a prophetic riddle, and particularly so if Mary is still unsure of his messianic credentials. "In any case, mother, the day when your son will usher in an age when wine flows freely, is still in the future" (said in a lilting voice and with a smile). With the hook nicely baited, Jesus performs the sign and the disciples, having witnessed "his glory" (this sign of his glory!), "put their faith in him." Yes, a good question, what about Mary?

v5
      oJ ti an legh/ uJmin poihsate "do whatever he tells you" - The general consensus is that this response by Mary is a faith response. She is sure Jesus will aid the situation, although she doesn't know how. Some suggest it is far more generalized. "If he is able help in anyway, follow his lead." It is more likely that Mary hasn't properly understood Jesus' riddle and that the situation demands action, not riddles, and so instead of a suggestion that something needs to be done, she is now into telling the boys that something must be done, obviously in the sense of begging, borrowing or buying some more wine.

v6
      liqinai uJdriai "stone water jars" - water jars made of stone. Much has been made of the fact that the jars are stone rather than earthenware, and also that there are six of them. Little can be made of the number six, but it is possible that John is underlining the ritual cleansing function of these water jars. The new is dawning; the old system of purification is no longer needed. Of course, where do we draw our "allegorical" line? What about the "measure two or three" ("twenty to thirty gallongs")?

v7
      The jars filled would be about 500 liters.

v8
      antlhsate (antlew) imp. "draw" - Westcott argues that the verb is used of drawing water from a well and so therefore, the servants fill the jars (purification is complete) and then continue to draw, which water is turned into wine. Carson goes with this interpretation, but it is unlikely that John would be so pedantic with his use of the verb. It is far more likely that the water in the jars is now wine.
      tw/ arcitriklinw/ "the master of the banquet" - the head steward, the head waiter, butler. Possibly the best man, or a guest appointed for the occasion, but more likely someone employed to manage the feast.

v9
      fwnei ton numfion "called the bridegroom aside" - The bridegroom was responsible for the provisions and so he is the correct person to congratulate.

v10
      The practice alluded to here is unsupported, but quite likely, particularly for a shrewd host. The point John is making is that the new wine of the dawning age is "choice" (lit. good, beautiful).