John 2:5

Joh_2:5

Whatsoever Be saith unto you, do it

Implicit obedience to Christ

That is a remarkable claim.

It is almost startling to be told that, without leaving room for our own opinion, whatever a certain voice says to us we are to do. That claim can be made for no created intelligence. But it can be made for Christ. And this is the language of one who, so far, knew Him best on earth. Never before, nor since, has mother been able to say of son that tis well to do whatever he requires. Nor is our personal witness wanting; it is evident that the worlds miseries are due to disobedience to Him; and it acquires a more extraordinary significance when we remember that He hath something to say about everything we do or ought to do. He not only assumes to guide at crises, but at every step.

I. WHAT MUST PRECEDE THIS OBEDIENCE.

1. Subjection: Ye are not your own; He has a right to me by His redemption. I cannot take my own course or follow my own will without robbing Him.

2. A listening for His voice, a training our ear to recognize Him. For though He may have something to say, and indeed may say it, it does not follow that we hear. How can we hear whenever He speaks, how be sure that it is He? It is easy to follow caprice or self-will, and think we are following Him. Whatever He says is in harmony with this Divine Book; to knew what He says we must come here, and if coming here we sincerely say, Speak Lord, for Thy servant heareth! He will speak. But we cannot always retire to search the Book, nor even pause to consider what is right--how can He control us then? Obey; obey and you will come instinctivelyto know your Lords will, as (as one has said) by copying perpetually a master painters works, we can at last recognize his touch unerringly.

3. A determination to trust Him. For it demands courage to commit ourselves blindly to another. It were easy to do something that He tells us, but--whatsoever Ah! many a time He will say do this, go there, lay down that joy, take up that burden, when it will seem to be wrong; then it is when the text comes home to us, that we need courage to obey, and may fail through fear. Courage is wanted to take the first bold plunge into the sea, but when we find its sustaining power is trustworthy, we fear no more: so with the will of Christ. But how can we bring ourselves to that abandonment. Only by remembering that Christ cannot lead us wrong. Infinite wisdom! Infinite love!

II. WHAT THIS OBEDIENCE INVOLVES.

1. It is Contrary to questioning. We may not discover it at once; for gracious purpose He may keep us waiting, but ere the time for action comes He will reveal enough. Then questioning should end. He will not debate with us. It is not unlikely that He may call us to strange things--things as strange as when He called Abram, or Moses, or Jonah, or Peter. Now, when those strange commands come, which seem to involve so much risk, and which lead into the dark--then is the time to recall this word, and to act upon it.

2. It is contrary to delay. Delay is disobedience. When we dare not reply I will not, we sometimes reply I will, but not now, and quiet our conscience with the idea that this is not refusal. Jesus said, Follow Me! and he answered, Lord, suffer me first, etc., and the Lord said No. So we respond to some of His commands, Lord, suffer me first to do something else, Seek ye first the kingdom, etc.

3. It is contrary to consideration of cost. It is well to settle with ourselves that we cannot follow Christ without soon, and often, coming to what is hard. If any man will come after Me, let him take up his cross, etc.

4. It is contrary to inquiry about other matters. For it is one of our most dangerous temptations to neglect clear duty because of what is not clear. What is clear may be but little, a mere foothold on a pavement of mist, but plant the foot there if so Christ bids, and He will show more, at length bringing him that obeys as far as He knows to the rock and the day. We are apt to confuse others tasks with ours. Whatsoever He saith unto you, do it.

III. WHAT FOLLOWS THIS OBEDIENCE.

1. It prevents hardness of heart. Young men and women with whom Jesus pleads, there are old men here who would tell you that once Christs voice was clear to them, but that now they catch but murmurs of a voice far off, and who would entreat you to respond to Him now. Hardness is the certain result of refusal.

2. It proves that we are Christs. What is Obedience

(1) Is the mark of a Christian. Hereby we do know that we know Him, etc.

(2) The test of service: Why call ye Me Lord, Lord, and do not what I say?

(3) The test of love: If ye love Me, etc.

3. The way to success. You have heard it said that religious principles will not do for business. But can anything be more hopeless than to go against the God of Providence on whose side all things work. But let the text guide you in the office and the workshop, in public life and the social circle, and this will be the issue--judge if it be success or no! A peaceful conscience repose in the Divine care, unclouded fellowship with God, and at last, Well done, etc. (C. New.)

Perfect obedience

To obey God in some things of religion, and not in others, shows an unsound heart; like Esau, who obeyed his father in bringing him venison, but not in a greater matter, viz., the choice of his wife. Child-like obedience moves towards every command of God, as the needle points that way which the loadstone draws. (T. Watson.)

Obedience must be cheerful

A musician is not recommended for playing long but for playing well; it is obeying God willingly that is accepted; the Lord hates that which is forced, it is rather paying a tax than an offering. Good duties must not be pressed nor beaten out of us, as the waters came out of the rock when Moses smote it with his rod; but must freely drop from us as myrrh from the tree, or honey from the comb. If a willing mind be wanting, there wants that flower which should perfume our obedience, and make it a sweet smelling savour to God. (T. Watson.)

Submission without reasoning

Payson was asked, when under great bodily affliction, if he could see any particular reason for this dispensation. No, replied he, but I am as well satisfied as if I could see ten thousand; Gods will is the very perfection of all reason.

Implicit obedience

Manton says that, John Cassian makes mention of one, who willingly fetched water near two miles every day for a whole year together, to pour it unto a dead dry stick, at the command of his superior, when no reason else could be given for it. And of another it is recorded, that he professed that if he were enjoined by his superior to put to sea in a ship which had neither mast, tackling, nor any other furniture, he would do it; and when he was asked how he could do this without hazard of his discretion, he answered, The wisdom must be in him that hath power to command, not in him that hath power to obey. These are instances of implicit obedience to a poor fallible human authority, and are by no means to be imitated. But when it is God who gives the command, we cannot carry a blind obedience too far, since there can be no room for questioning the wisdom and goodness of any of His precepts. At Christs command it is wise to let down the net at the very spot where we have toiled in vain all the night. If God bids us, we can sweeten water with salt, and destroy poison with meat, yea, we may walk the waves of the sea, or the flames of a furnace. Well, said the Blessed Virgin, Whatsoever He saith unto you, do it. My heart, I charge thee follow thy Lords command without a moments question, though He bid thee go forward into the Red Sea, or onward into a howling wilderness. (C. H. Spurgeon.)

Obedience to Christ

I. THE RIGHT THAT MARY HAD TO SPEAK. The right of

1. Experience. Without this speech the history of Christs life would be sadly incomplete. Omit it, and what would our position be?

(1) We should hear the voice of heaven saying, This is My beloved Son;

(2) The voice of the Herald, Behold the Lamb of God!

(3) The voice of the Church, Thou art the Christ, the Son of the living God;

(4) The voice of the world, Never man spake like this man;

(5) The voice of friends, The holy one of God;

(6) The voice of Justice, I find no fault in Him.

But we want to hear another voice, that of home. And here we have it from her whose lips kissed Him, whose hands caressed Him, who had Him under her eye from childhood to manhood, and her testimony is, Whatsoever He saith, etc.

2. Modesty: What gives point and force to her words is that she is no garrulous woman, making her son the subject of constant commendation. Only this once does she testify to Him. And there was a strong call in her to speak now. Up to this time Jesus had been a private man and had belonged to herself. But henceforth He was to be the public Messiah, and her Son no longer. Mary here renounces her exclusive right to Christ, and in parting from him says, Whatsoever, etc.

3. The tacit approval of Christ. Mothers are partial. Was, then, Marys love too strong for her judgment? The best answer is that Christ, who was least open to flattery, did not chide her: but afterwards, in laying down the terms of discipleship, used His mothers words, Ye are My friends if ye do whatsoever I command you.

II. THE ADVICE THAT MARY GIVES.

1. It is not enough to have Christs words. The Bible as a mere possession is either neglected altogether or treated as a charm.

2. It is not enough to study Christs words, even with the closest attention and the firmest belief; although that is a blessed privilege.

3. The whole duty and creed of man is to do whatsoever Christ commands. To this we are pledged by the pattern prayer, and in this we have a supreme example in Christ Himself.

III. HOW ARE WE TO OBEY?

1. By loving Him.

2. By aiming at the perfection that is in Him. (P. Robertson.)

Obedience to Christ

I. THIS ADVICE MEETS A FELT WANT. There are times in life when we want the responsibility of decision divided--times of utter bafflement and perplexity. A friendly recommendation is sometimes helpful, but what is wanted is supreme dictation. Christ steps in here as the commander of the people and says, Lo, Come, Do, Stand.

II. THIS ADVICE WAS GIVEN BY CHRISTS MOTHER, who had lived with Him a whole generation, and after all that experience felt warranted in offering it--the most magnificent tribute to Christ that was ever offered: that He was worthy of perfect obedience.

III. THIS ADVICE HE ENFORCES HIMSELF.

1. His commands are imperative and final. He never prefers a request or revises a decision.

2. His commands brook no emendation, diminution, or enlargement.

3. His commands require prompt and implicit obedience.

IV. THIS COMMANDMENT IS EXCEEDING BROAD.

1. Follow Me.

2. Love one another.

3. Wash ye one anothers feet.

4. Go ye into all the world.

5. Do this in remembrance of Me. (J. Parker, D. D.)

Instant obedience

The right path into the meaning of this saying is found in an interior view of the three states of mind represented in the little group.

1. That of Mary, who speaks.

2. Of the servants to whom she speaks.

3. And of the Saviour for whose decisive word she and they are waiting.

On the part of Mary there was evidently a mixture of perplexity, impatience, reverence, and trust. The impatience was sufficiently reproved and restrained. His woman, etc., dispelled her rising complacency, and placed her on that level of human dependence where, with all her loveliness, beauty, and sanctity, she must ever remain. Christs word was a call for increased faith. For thirty years Mary had carried in her soul the memory of the strange events which signalized His birth, etc. As yet He had given no supernatural sign. Was it not almost the hour? Just at this point of uncertainty she stood, but when she looked at Him all her doubts fled, and all fears sank to rest in one resolution of trusting obedience. Whatsoever, etc.

I. Whatsoever HE saith. One voice is singled out, and that has supreme authority. Some master every human being has. There are as many masters as there are interests, tastes, passions, etc. When we come to the moral life, men are at liberty to choose as they will. Choose now this day, etc. Choose Christ and live for ever, choose any other master and you will die. No man can choose two masters.

II. As there is but one voice of supreme authority, so THERE IS BUT ONE PRINCIPLE OF CHRISTIAN DUTY--instant, active obedience.

1. How many of the failures and miseries of life creep in between the hearing of Gods command and the doing of it. Men mistake speculative for practical truth; put matters of feeling in place of action. Some problem of Providence is conjured up as if a man had a right to keep his repentance and faith waiting till he can fathom it; some obscure dogma which should be left to clear itself is set up as a stumbling-block; moods of depression and discontent; conflicting claims of family or friends, or between action and contemplation. These must be cast off and left behind, not by thinking over them, or spasmodic efforts to manufacture feeling, but by a more prompt, unremitting doing of Christs will. Jesus saith fill the water-pots, etc. Our homely opportunities are our water-pots. Fill them with such water as you have. Whether the water shall be made wine is for Him to decide, not us. Be about the Masters business. Go to the nearest duty.

2. Another kind of difficulty is cured by prompt obedience--indecision as to beginning to serve Christ. It is not till our part is done that the firkins are filled, that the supernatural energy will change the heart into the new creature. Believe: faith is the power: but the proof and fruit of faith is not separated from it--Arise, and wash away thy sins; bring forth fruit meet for repentance; bear witness to the Redeemer; have charity for one another.

III. ONE OTHER WORD COMPLETES THE SCOPE OF THE LESSON. Whatsoever.

1. What it should be, His mother and the servants did not know. It turned out no very difficult task, although it might have been. But it was a great trial of their faith. How was the water to remedy the want of wine? How are our prayers to move the Everlasting Arm? How shall bread and wine feed the heart, etc. And then there are other trials which need this bread whatsoever to cover them. When you begin to calculate the consequences of your obedience, when your flesh cries out that the sacrifice hurts

1. You will want this whatsoever.

2. What a holy power and beauty this obedience will yield in our dwellings. Draw out and bear to every guest in the Fathers house. Christ takes these old and common water-pots of our mortal relationships, our household affairs and every day dispositions and employments, and then, if only we are ready with our obedience, fills them with that new wine to which He so often compares His gift of life. (Bp. Huntington.)

Prompt obedience

A story is told of a great captain, who, after a battle, was talking over the events of the day with his officers. He asked them who had done the best that day. Some spoke of one man who had fought very bravely, and some of another. No, he said, you are all mistaken. The best man in the field today was a soldier who was just lifting up his arm to strike an enemy, but, when he heard the trumpet sound a retreat, checked himself, dropped his arm and without striking the blow. That perfect and ready obedience to the will of his general is the noblest thing that has been done to-day. (Pulpit Treasury.)

Christs orders

Sir, said the Duke of Wellington to an officer who urged the impossibility of executing the directions he had received, I did not ask your opinion; I gave you my orders, and I expect to have them obeyed. Such should be the obedience of every follower of Jesus Christ. The words which He hath spoken are our law, not our judgments or fancies. Even if death were in the way, it is Not ours to reason why, ours but to do or die. (Pulpit Treasury.)

A word for everybody

I. The UNIVERSALITY Of the command whatsoever

II. Its AUTHORITY, He saith. Who?

1. Our Creator.

2. Our Preserver.

3. Our Redeemer.

4. Our Master.

III. Its INDIVIDUALITY. YOU. Masters, servants; parents, children; ministers, hearers; the aged, the young; the man of many talents, the man of one; doctors, artists, poets, labourers.

IV. Its SPIRIT, Do it thoroughly, cheerfully, at all times, everywhere. (Dr. Jarbo.)

Ye are not your own, etc.; therefore Whatsoever He saith, etc.

What does He say?

I. LABOUR NOT TO BE RICH (Pro_23:4-5; Pro_28:20; 1Ti_6:9-10). Yet the sin of the age is over anxiety to be rich. He saith by St. Col_3:2).

II. BE NOT CONFORMED TO THIS WORLD (2Co_6:17; Isa_52:11). What a falling off from this command there is in dress, amusement, etc.

III. GO WORK THIS DAY IN MY VINEYARD. There are so-called Christians who are quite satisfied if there are no great blots in their lives, without caring about the blanks; indeed their life may be called one great blank. Each one, however, is expected to cultivate his talent. To this end it is not necessary to be a minister. While there are young to teach, sick to visit, poor to be relieved, institutions to be supported, Christ to witness, no special vocation is required.

IV. LOVE AS BRETHREN. By this shall all men know, etc. (Joh_17:20-21). And yet see how the different regiments of the Christian army, instead of fighting against the common foe, are turned against each other, and the world says deridingly, Settle it first among yourselves, and then we will listen to your claims. We are not likely to see eye to eye on all subjects; let us therefore be tolerant of each anothers opinions and feelings.

V. HITHERTO YE HAVE ASKED NOTHING IN MY NAME. ASK AND YE SHALL RECEIVE. How remiss we are in the duty of prayer, public, social, private, family. Php_4:8. (Dr. Jarbo.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 2:5. His mother — Either gathering from his answer, or from something he said to her which the evangelists have not recorded, that he would perform something extraordinary; saith unto the servants, Whatsoever he saith unto you, do it — Obey his orders immediately and exactly, for he may have reasons for them beyond what you imagine. Hereby she declares her expectation of his performing some mighty work, in answer to what she had suggested to him; and prescribes a rule, which it would be well if every servant of Christ would invariably observe, Whatsoever he saith unto you, do it, not questioning the reasonableness of the command, or its fitness to accomplish the end proposed, but implicitly obeying whatever is manifestly a precept of Christ.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 2:5. Λέγει, she saith) Mary had not yet seen a miracle performed by Jesus: Joh 2:11 [proves this]; but from His own reply she wisely inferred, that one was about to be performed.—ὅ, τι ἂν λέγῃ ὑμῖν, ποιήσατε, whatsoever He shall have said unto you, do it) She feels that He is about to do something; therefore she delegates the whole management, resting on herself, as well as the servants themselves, to Him. Comp. Gen 41:55, ὁ ἐὰν εἴτῃ ὑμῖν, ποιήσατε, whatever He shall have said to you, do ye [Pharaoh’s direction that the Egyptians should go to Joseph].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_2:5. The words of Jesus last spoken implied that He intended to help, though not immediately. Hence Marys direction to the servants, whose service she supposed Jesus would require (perhaps to go and fetch wine). Any allusion to Gen_41:55 (Hengstenberg) is remote from the text. Ebrard finds it implied in the passage, that Jesus, after He had spoken, Joh_2:4, rose and turned towards the servants.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Verse 5. His mother saith, &c.] The virgin seems to have understood our Lord as hinted above. It was not yet time to grant them a supply, because the want had not as yet been generally felt. But, silently receiving the respectful caution, she saw that the miracle should be wrought when it best suited the purposes of the Divine wisdom.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. His mother saith to the servants. Here the holy Virgin gives an instance of true obedience which she owed to her Son, when the question related, not to the relative duties of mankind, but to his divine power. She modestly acquiesces, therefore, in Christ’s reply; and in like manner exhorts others to comply with his injunctions. I acknowledge, indeed, that what the Virgin now said related to the present occurrence, and amounted to a declaration that, in this instance, she had no authority, and that Christ would do, according to his own pleasure, whatever he thought right. But if you attend closely to her design, the statement which she made is still more extensive; for she first disclaims and lays aside the power which she might seem to have improperly usurped; and next, she ascribes the whole authority to Christ, when she bids them do whatever he shall command. We are taught generally by these words, that if we desire any thing from Christ, we will not obtain our wishes, unless we depend on him alone, look to him, and, in short, do whatever he commands On the other hand, he does not send us to his mother, but rather invites us to himself.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Whatsoever he saith unto you.—His answer has not repelled her. She still believes and expects. Her command to the servants confirms the opinion that the marriage is of some member of the family. This opinion has taken strange traditional forms; one being that here, too, the Evangelist casts a veil over an incident in his own life, and that he was himself the bridegroom; but that, guided by the miracle, he from that moment left all and followed Christ. The Prologue to St. John attributed to Jerome says that “John, wishing to marry, was called from the wedding by our Lord” (Trench On Miracles, p. 98). See Mat_19:29 et seq., and Luk_14:26.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Between the lines of His refusal her faith reads a better answer to her appeal.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

His mother said unto the servants,.... She took the reproof in good part, and by the words he said, and the manner in which he spoke them, or by the looks he gave, and the gestures he might use, she hoped, and even believed, that the thing she moved for would be done; and therefore went immediately to the servants, and gave them the following instructions:

whatsoever he saith unto you, do it; punctually observe and obey his orders in every circumstance.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 His mother saith unto the servants, Whatsoever he saith unto you, do it.

Ver. 5. His mother saith to the servants] Not a word to her Son, though he had publicly reproved her. "Once I have spoken, but I will not answer," saith Job, Job 40:5. Jonah, reprehended by God, shuts up his prophecy in silence, in token of his true repentance. David was dumb because it was God’s doing, Psa 39:9. Bring God into the heart, and all will be hushed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

His mother saith ... - It is evident from this verse that his mother did not understand what he had said as a harsh reproof and repulse, but as an indication of his willingness at the proper time to furnish wine. In all this transaction he evinced the appropriate feelings of a son toward a mother.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

She plainly by these words declareth her confidence that Christ (notwithstanding the repulse he gave her) would supply this want; and therefore taking no notice of Christ’s reprehension of her, she orders the servants to be absolutely obedient to him, doing, without disputing, whatsoever he bid them; and indeed such is the obedience which we all owe to God and Jesus Christ.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Mother saith unto the servants—However obscure to commentators, the words of Jesus were clear to Mary. She understands, first, that she is properly excluded from all control over her son’s miraculous functions; second, that it is by miracle that he assumes that he is requested by her to supply the deficit of wine; and, third, (probably from his significant word yet,) that the miracle may still be performed. That rests supremely with her son and Lord.

Whatsoever he saith—These words perfectly surrender the matter to him, with blended submission and faith; which probably hastened the arrival, or at least fulness of the HOUR, and completed the possibility of the miracle.

Do it—She speaks as having authority here; and she speaks to subordinate that authority to him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

His mother saith unto the servants (diakonoi , not uphretai , not douloi). The habits of Oriental life at the present day make it extremely probable that the disciples of Jesus were themselves taking the place of those who graciously waited upon the guests. If so, the language of Mary to them, and the special effect of the whole scene upon their minds, become marked and suggestive. Be that as it may, the mother of Jesus clearly understood by the gentle rebuke she received, that Christ, her Son, had read her heart, and was going in some way, not to gratify her darling wish, but at least to take her hint for the consolation of her young friends, and to attend to her suggestion. Whatsoever he saith unto you, do it. Though in some sense slighted or reproved, she exhibits the most entire confidence in her Son and Lord. She encourages the servants to do whatever he might command. More may have passed between them than is reported. The evangelist often suggests omitted details. (as in Joh_11:28 Joh_3:1, Joh_3:2; and elsewhere) The faith of Mary was not depressed by the discovery that there were depths of character in her Son which she could not fathom. Obedience to Christ will always be our duty, even though we cannot penetrate the reasons of his command. An interesting illustration of Mary"s words may be seen in Gen_41:55, where Pharaoh gives the like injunction to his servants concerning Joseph. Archdeacon Watkins records a curious tradition, mentioned by Jerome in his Prologue to the Gospel, that John was himself the bridegroom, but that, guided by the miracle, he left all and followed Christ (see Sears" "Heart of Jesus," Trench, "Miracles," p. 98).

"Whatsoever he saith unto you, do it.

As his mother knew Jesus the best, so she reverenced him the most. She had reason for thinking and for speaking as she did regarding her Divine Son. In the words she addressed to the servants at the house where the wedding feast was celebrated, her estimation of Jesus came forth from her lips unconsciously. We admire her character, and we receive her testimony. The Church takes up this her language, and addresses those who are within the house and those who are without, and, pointing to the Divine Lord, says, "Whatsoever he saith unto you, do it.

I THE AUTHORITY OF CHRIST IS UNIQUE AND ABSOLUTE. There are limits to the authority of all human leaders, teachers, and masters, however wise and good, and it would be folly to bind ourselves to obey them in all things. But it is wisdom to yield an unhesitating allegiance to our Divine Lord.

1. For his authority is Divine in its nature. He that honoureth the Son, honoureth the Father who sent him.

2. His commands possess the authority of rectitude. Herein lies the incontrovertible ground of our obedience. Reason and conscience acknowledge and approve the claims of the Lawgiver and the Law. None does wrong who obeys Christ, even though he may thus be led into suffering and danger.

3. To this is added the sacred authority of love. All that Jesus has done and suffered for us constitutes a claim upon our cheerful loyalty. "If ye love me," is his appeal, "keep my commandments.

II THE AUTHORITY OF CHRIST IS UNIVERSAL IN ITS RANGE.

1. It is manifestly binding upon all his people. They are admonished to "call no man Master;" and, at the same time, they are thus addressed: "Ye call me Master and Lord, and ye say well, for so I am." The word "whatsoever" may remind us that occasions may arise when it will be very difficult to obey our Lord"s behests; such occasions will test our fidelity and sincerity and constancy; and they will enable us to commend ourselves to him "whose we are and whom we serve.

2. It is truly binding upon all mankind. He is "Lord of all," because he is Saviour of all. He claims submission and service as his right. He says to all who hear his Word, "Come unto me;" "Learn of me;" "Follow me." Whatsoever, then, he saith unto you, do it! Such obedience will be for your true interest, your eternal peace and happiness. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His mother saith to the servants - Gathering from his answer he was about to do something extraordinary.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

5. Whatsoever he saith unto you, do it. She evidently understood from the manner, if not the words, of his reply that he would relieve the difficulty.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. Between the lines of His refusal her faith reads a better answer to her appeal, and she is content to leave all to Him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] There certainly seems beneath this narrative to lie some incident which is not told us. For not only is Mary not repelled by the answer just given, but she is convinced that the miracle will be wrought, and she is not without an anticipation of the method of working it: for how should He require the aid of the servants, except the miracle were to take place according to the form here related? I believe we shall find, when all things are opened to us, that there had been a previous hint given her,—where or how I would not presume to say,—by our Lord, of His intention and the manner of performing it, and that her fault was, the too rash hastening on of what had been His fixed purpose.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. Mary did not take amiss the words of Jesus. She has been assured that He is aware of all the facts, and that is enough for her. So she bids the servants to execute promptly any order that He gives, for she feels certain that He will intervene, when the time has come. She is represented in the story as expectant of some “sign” that will show Jesus for what He is.

ποιήσατε. In Jn., the aorist imperative often occurs, as “more authoritative than the pres. imper., which may denote continuous action.”1 Cf. vv. 7, 8 γεμίσατε … ἀντλήσατε, and also 2:16, 19, 4:16, 35, 6:10, 7:24, 9:7, 11:39, 12:27, 13:27, 15:9, 21:10.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Unto the servants [διακονοις] . See on Mt 20:26; Mr 9:35.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 5. “His mother says to the servants, Whatsoever he says to you, “do it.” Something in the tone and expression of Jesus gives Mary to understand that this refusal leaves a place for a more moderate granting of the desire. Perhaps in this narrative, which is so summary, there is here the omission of a circumstance which the reader may supply for himself from what follows (precisely like that which occurs in Joh 11:28), a circumstance which gives occasion to the charge of Mary to the servants: “Do whatsoever He shall tell you.”

How, at this moment of heavenly joy, when Jesus was receiving His Spouse from the hands of His Father, could He have altogether refused the prayer of her who, during thirty years, had been taking the most tender care of Him, and from whom He was about to separate Himself forever? Jesus, without having need of any other sign of His Father’s will, grants to the faith of His mother a hearing analogous to that which, at a later time, He did not refuse to a stranger, a Gentile (Mat 15:25). If criticism has found in the obscurities of this dialogue an evidence against the truth of the account, it is an ill-drawn conclusion. This unique conciseness is, on the contrary, the seal of its authenticity.—By the expression:Whatsoever He says to you, Mary reserves full liberty of action to her Son, and thus enters again within her own bounds, which she had tried to overstep.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.