Introduction: The Guest Who Becomes the Giver
In John 2:2, Jesus and his disciples are introduced as guests to the wedding at Kana:
“Jesus also was invited to the wedding, along with his disciples.”
The verb used here—ἐκλήθη {eklēthē}—is the aorist passive indicative form of καλέω {kaleō}, “to call” or “to invite.”
Though modest in form, the grammatical structure offers a rich layer of narrative irony and theological setup: the One who was invited as a guest will soon become the source of divine provision. In this article, we examine the verb ἐκλήθη in terms of morphology, syntax, semantics, and narrative significance.
Let’s focus on verse 2 of John 2 and examine the aorist passive indicative verb ἐκλήθη (“was invited”). This verb appears in the clause:
ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.
This seemingly straightforward verb choice—to be invited—carries with it grammatical voice, narrative positioning, and a quiet theological implication: that the incarnate Word enters the world by invitation, and yet sovereignly transforms it.
Morphological Breakdown of ἐκλήθη
- ἐκλήθη {eklēthē} –
Root: καλέω {kaleō};
Form: aorist passive indicative, 3rd person singular;
Tense: aorist (summary or completed past action);
Voice: passive (subject receives the action);
Mood: indicative (statement of fact);
Meaning: “he was invited,” “he was called”;
Notes: The passive voice emphasizes that Jesus is not the initiator of his presence—he is welcomed in by others.
Syntactical Analysis: Passive Introduction of Divine Presence
The verb ἐκλήθη governs both ὁ Ἰησοῦς (“Jesus”) and οἱ μαθηταὶ αὐτοῦ (“his disciples”) as coordinated subjects. The prepositional phrase εἰς τὸν γάμον (“to the wedding”) completes the clause, specifying the destination of the invitation.
The syntax follows this pattern:
– Main verb (passive): ἐκλήθη
– Subjects (joined by καὶ): ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ
– Prepositional phrase: εἰς τὸν γάμον
The use of δὲ (mild adversative) also marks this as a new step in the narrative, flowing smoothly from Mary’s presence to Jesus’ arrival.
Semantic and Theological Implications of the Aorist Passive
The passive voice implies that Jesus did not impose himself—he was welcomed. This is significant in Johannine theology:
– He comes by invitation but will take the role of divine host.
– The One who is called (καλέω) will later call others (cf. John 1:43, “Follow me”).
The aorist tense captures the event of invitation as a whole—a single moment that launches a cascade of miraculous consequence.
There is also an implied contrast:
– The guests invited by others are about to become the means through which the glory of God is revealed (John 2:11).
Literary and Discourse Significance
John’s Gospel often works through narrative reversals:
– The guest becomes the host.
– The ordinary becomes the sign-bearing.
– The background becomes revelation.
By using the aorist passive, the Evangelist subtly marks Jesus’ entry into the scene not as a public teacher, but as a humble participant in social life—one whose presence will redefine the setting.
The use of καλέω also echoes Old Testament and covenantal language: being “called” to a feast, a covenant, a mission. Thus, this verb links the wedding banquet to deeper themes of eschatological fulfillment.
The Invited One Who Invites the World
The verb ἐκλήθη is simple, yet profound. Jesus, called to a wedding, responds not only as a guest, but as the revealer of divine abundance. The passive form emphasizes his relational and responsive entry—his ministry begins with presence, not proclamation.
In Johannine grammar, nothing is accidental. And in ἐκλήθη, we see how the Gospel of John narrates not just what happened, but how heaven came to earth—by invitation.
