John 13:1

It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (Joh 13:30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of ch. 14, not at the passover supper, for it is here said (Joh 13:1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Mat 26:2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them.

In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this: - 1. That he might testify his love to his disciples, Joh 13:1, Joh 13:2. 2. That he might give an instance of his own voluntary humility and condescension, Joh 13:3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, Joh 13:6-11. 4. That he might set them an example, Joh 13:12-17. And the opening of these four reasons will take in the exposition of the whole story.

I. Christ washed his disciples' feet that he might give a proof of that great love wherewith he loved them; loved them to the end, Joh 13:1, Joh 13:2.

1. It is here laid down as an undoubted truth that our Lord Jesus, having loved his own that were in the world, loved them to the end, Joh 13:1.

(1.) This is true of the disciples that were his immediate followers, in particular the twelve. These were his own in the world, his family, his school, his bosom-friends. Children he had none to call his own, but he adopted them, and took them as his own. He had those that were his own in the other world, but he left them for a time, to look after his own in this world. These he loved, he called them into fellowship with himself, conversed familiarly with them, was always tender of them, and of their comfort and reputation. He allowed them to be very free with him, and bore with their infirmities. He loved them to the end, continued his love to them as long as he lived, and after his resurrection; he never took away his loving kindness. Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them.

(2.) It is true of all believers, for these twelve patriarchs were the representatives of all the tribes of God's spiritual Israel. Note, [1.] Our Lord Jesus has a people in the world that are his own, - his own, for they were given him by the Father, he has purchased them, and paid dearly for them, and he has set them apart for himself, - his own, for they have devoted themselves to him as a peculiar people. His own; where his own were spoken of that received him not, it is tous idious - his own persons, as a man's wife and children are his own, to whom he stands in a constant relation. [2.] Christ has a cordial love for his own that are in the world. He did love them with a love of goodwill when he gave himself for their redemption. He does love them with a love of complacency when he admits them into communion with himself. Though they are in this world, a world of darkness and distance, of sin and corruption, yet he loves them. He was now going to his own in heaven, the spirits of just men made perfect there; but he seems most concerned for his own on earth, because they most needed his care: the sickly child is most indulged. [3.] Those whom Christ loves he loves to the end; he is constant in his love to his people; he rests in his love. He loves with an everlasting love (Jer 31:3), from everlasting in the counsels of it to everlasting in the consequences of it. Nothing can separate a believer from the love of Christ; he loves his own, eis telos - unto perfection, for he will perfect what concerns them, will bring them to that world where love is perfect.

2. Christ manifested his love to them by washing their feet, as that good woman (Luk 7:38) showed her love to Christ by washing his feet and wiping them. Thus he would show that as his love to them was constant so it was condescending, - that in prosecution of the designs of it he was willing to humble himself, - and that the glories of his exalted state, which he was now entering upon, should be no obstruction at all to the favour he bore to his chosen; and thus he would confirm the promise he had made to all the saints that he would make them sit down to meat, and would come forth and serve them (Luk 12:37), would put honour upon them as great and surprising as for a lord to serve his servants. The disciples had just now betrayed the weakness of their love to him, in grudging the ointment that was poured upon his head (Mat 26:8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off.

3. He chose this time to do it, a little before his last passover, for two reasons: -

(1.) Because now he knew that his hour was come, which he had long expected, when he should depart out of this world to the Father. Observe here, [1.] The change that was to pass over our Lord Jesus; he must depart. This began at his death, but was completed at his ascension. As Christ himself, so all believers, by virtue of their union with him, when they depart out of the world, are absent from the body, go to the Father, are present with the Lord. It is a departure out of the world, this unkind, injurious world, this faithless, treacherous world - this world of labour, toil, and temptation - this vale of tears; and it is a going to the Father, to the vision of the Father of spirits, and the fruition of him as ours. [2.] The time of this change: His hour was come. It is sometimes called his enemies' hour (Luk 22:53), the hour of their triumph; sometimes his hour, the hour of his triumph, the hour he had had in his eye all along. The time of his sufferings was fixed to an hour, and the continuance of them but for an hour. [3.] His foresight of it: He knew that his hour was come; he knew from the beginning that it would come, and when, but now he knew that it was come. We know not when our hour will come, and therefore what we have to do in habitual preparation for it ought never to be undone; but, when we know by the harbingers that our hour is come, we must vigorously apply ourselves to an actual preparation, as our Master did, Pe2 3:14. Now it was in the immediate foresight of his departure that he washed his disciples' feet; that, as his own head was anointed just now against the day of his burial, so their feet might be washed against the day of their consecration by the descent of the Holy Ghost fifty days after, as the priests were washed, Lev 8:6. When we see our day approaching, we should do what good we can to those we leave behind.

(2.) Because the devil had now put it into the heart of Judas to betray him, Joh 13:2. These words in a parenthesis may be considered, [1.] As tracing Judas's treason to its origin; it was a sin of such a nature that it evidently bore the devil's image and superscription. What way of access the devil has to men's hearts, and by what methods he darts in his suggestions, and mingles them undiscerned with those thoughts which are the natives of the heart, we cannot tell. But there are some sins in their own nature so exceedingly sinful, and to which there is so little temptation from the world and the flesh, that it is plain Satan lays the egg of them in a heart disposed to be the nest to hatch them in. For Judas to betray such a master, to betray him so cheaply and upon no provocation, was such downright enmity to God as could not be forged but by Satan himself, who thereby thought to ruin the Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason why Christ now washed his disciples' feet. First, Judas being now resolved to betray him, the time of his departure could not be far off; if this matter be determined, it is easy to infer with St. Paul, I am now ready to be offered. Note, The more malicious we perceive our enemies to be against us, the more industrious we should be to prepare for the worst that may come. Secondly, Judas being now got into the snare, and the devil aiming at Peter and the rest of them (Luk 22:31), Christ would fortify his own against him. If the wolf has seized one of the flock, it is time for the shepherd to look well to the rest. Antidotes must be stirring, when the infection is begun. Dr. Lightfoot observes that the disciples had learned of Judas to murmur at the anointing of Christ; compare Joh 12:4, etc. with Mat 26:8. Now, lest those that had learned that of him should learn worse, he fortifies them by a lesson of humility against his most dangerous assaults. Thirdly, Judas, who was now plotting to betray him, was one of the twelve. Now Christ would hereby show that he did not design to cast them all off for the faults of one. Though one of their college had a devil, and was a traitor, yet they should fare never the worse for that. Christ loves his church though there are hypocrites in it, and had still a kindness for his disciples though there was a Judas among them and he knew it.

II. Christ washed his disciples' feet that he might give an instance of his own wonderful humility, and show how lowly and condescending he was, and let all the world know how low he could stoop in love to his own. This is intimated, Joh 13:3-5. Jesus knowing, and now actually considering, and perhaps discoursing of, his honours as Mediator, and telling his friends that the Father had given all things into his hand, rises from supper, and, to the great surprise of the company, who wondered what he was going to do, washed his disciples' feet.

1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator.

(1.) The Father had given all things into his hands; had given him a propriety in all, and a power over all, as possessor of heaven and earth, in pursuance of the great designs of his undertaking; see Mat 11:27. The accommodation and arbitration of all matters in variance between God and man were committed into his hands as the great umpire and referee; and the administration of the kingdom of God among men, in all the branches of it, was committed to him; so that all acts, both of government and judgment, were to pass through his hands; he is heir of all things.

(2.) He came from God. This implies that he was in the beginning with God, and had a being and glory, not only before he was born into this world, but before the world itself was born; and that when he came into the world he came as God's ambassador, with a commission from him. He came from God as the son of God, and the sent of God. The Old Testament prophets were raised up and employed for God, but Christ came directly from him.

(3.) He went to God, to be glorified with him with the same glory which he had with God from eternity. That which comes from God shall go to God; those that are born from heaven are bound for heaven. As Christ came from God to be an agent for him on earth, so he went to God to be an agent for us in heaven; and it is a comfort to us to think how welcome he was there: he was brought near to the Ancient of days, Dan 7:13. And it was said to him, Sit thou at my right hand, Psa 110:1.

(4.) He knew all this; was not like a prince in the cradle, that knows nothing of the honour he is born to, or like Moses, who wist not that his face shone; no, he had a full view of all the honours of his exalted state, and yet stooped thus low. But how does this come in here? [1.] As an inducement to him now quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, Joh 13:1. [2.] It may come in as that which supported him under his sufferings, and carried him cheerfully through this sharp encounter. Judas was now betraying him, and he knew it, and knew what would be the consequence of it; yet, knowing also that he came from God and went to God, he did not draw back, but went on cheerfully. [3.] It seems to come in as a foil to his condescension, to make it the more admirable. The reasons of divine grace are sometimes represented in scripture as strange and surprising (as Isa 57:17, Isa 57:18; Hos 2:13, Hos 2:14); so here, that is given as an inducement to Christ to stoop which should rather have been a reason for his taking state; for God's thoughts are not as ours. Compare with this those passages which preface the most signal instances of condescending grace with the displays of divine glory, as Psa 68:4, Psa 68:5; Isa 57:15; Isa 66:1, Isa 66:2.

2. Here is the voluntary abasement of our Lord Jesus notwithstanding this. Jesus knowing his own glory as God, and his own authority and power as Mediator, one would think it should follow, He rises from supper, lays aside his ordinary garments, calls for robes, bids them keep their distance, and do him homage; but no, quite the contrary, when he considered this he gave the greatest instance of humility. Note, A well-grounded assurance of heaven and happiness, instead of puffing a man up with pride, will make and keep him very humble. Those that would be found conformable to Christ, and partakers of his Spirit, must study to keep their minds low in the midst of the greatest advancements. Now that which Christ humbled himself to was to wash his disciples' feet.

(1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, Sa1 25:41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, Kg2 3:11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.

(2.) The condescension was so much the greater that he did this for his own disciples, who in themselves were of a low and despicable condition, not curious about their bodies; their feet, it is likely, were seldom washed, and therefore very dirty. In relation to him, they were his scholars, his servants, and such as should have washed his feet, whose dependence was upon him, and their expectations from him. Many of great spirits otherwise will do a mean thing to curry favour with their superiors; they rise by stooping, and climb by cringing; but for Christ to do this to his disciples could be no act of policy nor complaisance, but pure humility.

(3.) He rose from supper to do it. Though we translate it (Joh 13:2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (Joh 13:12), and we find him dipping a sop (Joh 13:26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, Joh 4:34. Christ would not leave his preaching to oblige his nearest relations (Mar 3:33), but would leave his supper to show his love to his disciples. [2.] Not to be over nice about our meat. It would have turned many a squeamish stomach to wash dirty feet at supper-time; but Christ did it, not that we might learn to be rude and slovenly (cleanliness and godliness will do well together), but to teach us not to be curious, not to indulge, but mortify, the delicacy of the appetite, giving good manners their due place, and no more.

(4.) He put himself into the garb of a servant, to do it: he laid aside his loose and upper garments, that he might apply himself to this service the more expeditely. We must address ourselves to duty as those that are resolved not to take state, but to take pains; we must divest ourselves of every thing that would either feed our pride or hang in our way and hinder us in what we have to do, must gird up the loins of our mind, as those that in earnest buckle to business.

(5.) He did it with all the humble ceremony that could be, went through all the parts of the service distinctly, and passed by none of them; he did it as if he had been used thus to serve; did it himself alone, and had none to minister to him in it. He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (Joh 2:6), and then washed their feet; and, to complete the service, wiped them. Some think that he did not wash the feet of them all, but only four or five of them, that being thought sufficient to answer the end; but I see nothing to countenance this conjecture, for in other places where he did make a difference it is taken notice of; and his washing the feet of them all, without exception, teaches us a catholic and extensive charity to all Christ's disciples, even the least.

(6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, Joh 13:26. It is the character of a widow indeed that she had washed the saints' feet (Ti1 5:10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him.

Many interpreters consider Christ's washing his disciples' feet as a representation of his whole undertaking. He knew that he was equal with God, and all things were his; and yet he rose from his table in glory, laid aside his robes of light, girded himself with our nature, took upon him the form of a servant, came not to be ministered to, but to minister, poured out his blood, poured out his soul unto death, and thereby prepared a laver to wash us from our sins, Rev 1:5.

III. Christ washed his disciples' feet that he might signify to them spiritual washing, and the cleansing of the soul from the pollutions of sin. This is plainly intimated in his discourse with Peter upon it, Joh 13:6-11, in which we may observe,

1. The surprise Peter was in when he saw his Master go about this mean service (Joh 13:6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, Joh 13:5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, su mou - what, thou mine? Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam dicenda - Dost thou wash my feet? What is it thou? What to me? These things are rather to be contemplated than uttered. - Aug. in loc. What thou, our Lord and Master, whom we know and believe to be the Son of God, and Saviour and ruler of the world, do this for me, a worthless worm of the earth, a sinful man, O Lord? Shall those hands wash my feet which with a touch have cleansed lepers, given sight to the blind, and raised the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter have taken the basin and towel, and washed his Master's feet, and been proud of the honour, Luk 17:7, Luk 17:8. "This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men?" Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, Joh 14:22. Who am I, Lord God? And what is my father's house?

2. The immediate satisfaction Christ gave to this question of surprise. This was at least sufficient to silence his objections (Joh 13:7): What I do, thou knowest not now, but thou shalt know hereafter. Here are two reasons why Peter must submit to what Christ was doing: -

(1.) Because he was at present in the dark concerning it, and ought not to oppose what he did not understand, but acquiesce in the will and wisdom of one who could give a good reason for all he said and did. Christ would teach Peter an implicit obedience: "What I do thou knowest not now, and therefore art no competent judge of it, but must believe it is well done because I do it." Note, Consciousness to ourselves of the darkness we labour under, and our inability to judge of what God does, should make us sparing and modest in our censures of his proceedings; see Heb 11:8.

(2.) Because there was something considerable in it, of which he should hereafter know the meaning: "Thou shalt know hereafter what need thou hast of being washed, when thou shalt be guilty of the heinous sin of denying me;" so some. "Thou shalt know, when, in the discharge of the office of an apostle, thou wilt be employed in washing off from those under thy charge the sins and defilements of their earthly affections;" so Dr. Hammond. Note, [1.] Our Lord Jesus does many things the meaning of which even his own disciples do not for the present know, but they shall know afterwards. What he did when he became man for us and what he did when he became a worm and no man for us, what he did when he lived our life and what he did when he laid it down, could not be understood till afterwards, and then it appeared that it behoved him, Heb 2:17. Subsequent providences explain preceding ones; and we see afterwards what was the kind tendency of events that seemed most cross; and the way which we thought was about proved the right way. [2.] Christ's washing his disciples' feet had a significancy in it, which they themselves did not understand till afterwards, when Christ explained it to be a specimen of the laver of regeneration, and till the Spirit was poured out upon them from on high. We must let Christ take his own way, both in ordinances and providences, and we shall find in the issue it was the best way.

3. Peter's peremptory refusal, notwithstanding this, to let Christ wash his feet (Joh 13:8): Thou shalt by no means wash my feet; no, never. So it is in the original. It is the language of a fixed resolution. Now, (1.) Here was a show of humility and modesty. Peter herein seemed to have, and no doubt he really had, a great respect for his Master, as he had, Luk 5:8. Thus many are beguiled of their reward in a voluntary humility (Col 2:18, Col 2:23), such a self-denial as Christ neither appoints nor accepts; for, (2.) Under this show of humility there was a real contradiction to the will of the Lord Jesus: "I will wash thy feet," saith Christ; "But thou never shalt," saith Peter, "it is not a fitting thing;" so making himself wiser than Christ. It is not humility, but infidelity, to put away the offers of the gospel, as if too rich to be made to us or too good news to be true.

4. Christ's insisting upon his offer, and a good reason given to Peter why he should accept it: If I wash thee not, thou hast no part with me. This may be taken, (1.) As a severe caution against disobedience: "If I wash thee not, if thou continue refractory, and wilt not comply with thy Master's will in so small a matter, thou shalt not be owned as one of my disciples, but be justly discarded and cashiered for not observing orders." Thus several of the ancients understand it; if Peter will make himself wiser than his Master, and dispute the commands he ought to obey, he does in effect renounce his allegiance, and say, as they did, What portion have we in David, in the Son of David? And so shall his doom be, he shall have no part in him. Let him use no more manners than will do him good, for to obey is better than sacrifice, Sa1 15:22. Or, (2.) As a declaration of the necessity of spiritual washing; and so I think it is to be understood: "If I wash not thy soul from the pollution of sin, thou hast no part with me, no interest in me, no communion with me, no benefit by me." Note, All those, and those only, that are spiritually washed by Christ, have a part in Christ. [1.] To have a part in Christ, or with Christ, has all the happiness of a Christian bound up in it, to be partakers of Christ (Heb 3:14), to share in those inestimable privileges which result from a union with him and relation to him. It is that good part the having of which is the one thing needful. [2.] It is necessary to our having a part in Christ that he wash us. All those whom Christ owns and saves he justifies and sanctifies, and both are included in his washing them. We cannot partake of his glory if we partake not of his merit and righteousness, and of his Spirit and grace.

5. Peter's more than submission, his earnest request, to be washed by Christ, Joh 13:9. If this be the meaning of it, Lord, wash not my feet only, but also my hands and my head. How soon is Peter's mind changed! When the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Let us therefore not be peremptory in any resolve (except in our resolve to follow Christ), because we may soon see cause to retract it, but cautious in taking up a purpose we will be tenacious of. Observe,

(1.) How ready Peter is to recede from what he had said: "Lord, what a fool was I to speak such a hasty word!" Now that the washing of him appeared to be an act of Christ's authority and grace he admits it; but disliked when it seemed only an act of humiliation. Note, [1.] Good men, when they see their error, will not be loth to recant it. [2.] Sooner or later, Christ will bring all to be of his mind.

(2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. "Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself." Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, Th1 5:23.

6. Christ's further explication of this sign, as it represented spiritual washing.

(1.) With reference to his disciples that were faithful to him (Joh 13:10): He that is washed all over in the bath (as was frequently practised in those countries), when he returns to his house, needeth not save to wash his feet, his hands and head having been washed, and he having only dirtied his feet in walking home. Peter had gone from one extreme to the other. At first he would not let Christ wash his feet; and now he overlooks what Christ had done for him in his baptism, and what was signified thereby, and cries out to have his hands and head washed. Now Christ directs him into the meaning; he must have his feet washed, but not his hands and head. [1.] See here what is the comfort and privilege of such as are in a justified state; they are washed by Christ, and are clean every whit, that is, they are graciously accepted of God, as if they were so; and, though they offend, yet they need not, upon their repentance, be again put into a justified state, for then should they often be baptized. The evidence of a justified state may be clouded, and the comfort of it suspended, when yet the charter of it is not vacated or taken away. Though we have occasion to repent daily, God's gifts and callings are without repentance. The heart may be swept and garnished, and yet still remain the devil's palace; but, if it be washed, it belongs to Christ, and he will not lose it. [2.] See what ought to be the daily care of those who through grace are in a justified state, and that is to wash their feet; to cleanse themselves from the guilt they contract daily through infirmity and inadvertence, by the renewed exercise of repentance, with a believing application of the virtue of Christ's blood. We must also wash our feet by constant watchfulness against every thing that is defiling, for we must cleanse our way, and cleanse our feet by taking heed thereto, Psa 119:9. The priests, when they were consecrated, were washed with water; and, though they did not need afterwards to be so washed all over, yet, whenever they went in to minister, they must wash their feet and hands at the laver, on pain of death, Exo 30:19, Exo 30:20. The provision made for our cleansing should not make us presumptuous, but the more cautious. I have washed my feet, how shall I defile them? From yesterday's pardon, we should fetch an argument against this day's temptation.

(2.) With reflection upon Judas: And you are clean, but not all, Joh 13:10, Joh 13:11. He pronounces his disciples clean, clean through the word he had spoken to them, Joh 15:3. He washed them himself, and then said, You are clean; but he excepts Judas: not all; they were all baptized, even Judas, yet not all clean; many have the sign that have not the thing signified. Note, [1.] Even among those who are called disciples of Christ, and profess relation to him, there are some who are not clean, Pro 30:12. [2.] The Lord knows those that are his, and those that are not, Ti2 2:19. The eye of Christ can separate between the precious and the vile, the clean and the unclean. [3.] When those that have called themselves disciples afterwards prove traitors, their apostasy at last is a certain evidence of their hypocrisy all along. [4.] Christ sees it necessary to let his disciples know that they are not all clean; that we may all be jealous over ourselves (Is it I? Lord, is it I that am among the clean, yet not clean?) and that, when hypocrites are discovered, it may be no surprise nor stumbling to us.

IV. Christ washed his disciples' feet to set before us an example. This explication he gave of what he had done, when he had done it, Joh 13:12-17. Observe,

1. With what solemnity he gave an account of the meaning of what he had done (Joh 13:12): After he had washed their feet, he said, Know you what I have done?

(1.) He adjourned the explication till he had finished the transaction, [1.] To try their submissio

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(1) LOVE MANIFESTED IN HUMILIATION (Joh_13:1-30).

(a) The washing of the disciples’ feet (verses

(b) The spiritual interpretation of this act (Joh_13:12-28).

(c) The Betrayal. Hatred passes from the presence of love (Joh_13:21-30). ]

(1) Now before the feast of the passover.—Comp. Joh_12:1; Joh_12:12; Joh_12:36, and Excursus F: The Day of the Crucifixion of our Lord.

When Jesus knew that his hour was come . . .—He knew during the course of His earthly work that His hour was not yet come, and again and again declared this. (Comp. Note on Joh_2:4; Joh_7:6; Joh_11:9.) Now He knows with equal certainty that the hour is at hand that He should depart unto the Father. Having loved his own which were in the world . . .—By “his own” are here meant those who by believing on Him had received power to become the sons of God; those who by walking according as they had light were becoming sons of light. They are the true members, of the family of God. (Comp. Note on Joh_1:11-12.) The words as here used refer specially to those who had been called by Him, and had left all and followed Him. He is the head of this family, and He knows that these His “little children” (Joh_13:33) will be left as orphans (Joh_14:18). He would depart “out of the world;” they would be left “in the world,” as sheep among wolves, and as sheep without their shepherd. St. John places these facts in touching contrast. His thoughts are for them and not for Himself. For Him there would be the return to the glory of His Father’s throne, but His mind dwells on the bereavement and sorrow of those He leaves behind, and this moves Him to a special manifestation of His love.

He loved them unto the end—It has been usual to explain these words of the continuance of our Lord’s love—“Having loved His own, He continued to love them until the last moment.” This is, of course, true, but is a truth so certain and necessary from every conception of our Lord’s character as St. John has portrayed it, that we may doubt whether he would in this formal way state it. And though the phrase rendered “unto the end” sometimes means “finally”—as, e.g., in the New Testament, Luk_18:5, and 1Th_2:16 (see Notes)—the sense, “unto the end” is very rare, and the general meaning is, “in the fullest degree,” “up to the limit.” It thus answers exactly to our “extremely.”

What seems not to have been noted is that the whole sentence may be a common Hebrew idiom in Greek dress. It belongs to the simple syntax of a primitive people to express intensity by repetition. The Vale of Sodom was “pits, pits of bitumen “(Gen_14:10). Esau asked Jacob to feed him with “that red, red, thing” (Gen_25:30). The intensity of the verbal idea was expressed in like manner by a simple form of the verb which brought the thought before the mind, and then by the special form which denoted the action. This is sometimes preserved in the English, as, e.g., in Gen_20:17—“That in blessing I will bless thee, and in multiplying I will multiply thy seed” (I will bless thee abundantly, and will multiply thy seed exceedingly). Sometimes it is not. We have, e.g., in Amo_9:8, “I will not utterly destroy the house of Jacob, saith the Lord,” where the Hebrew is literally, “Destroying I will not destroy . . . (Vulgate, conter ens non conter am). In these passages the English exactly follows the Greek—i.e., the Greek in the passage of Genesis repeats the words as the Hebrew does, and in that of Amos, expresses the intensity by an adverbial phrase (εìs τέλος). Now that phrase is exactly the same as the one used by St. John here, and which is rendered “unto the end.” St. John was a Jew writing in Greek. May we not naturally expect a Hebrew thought in Greek form? He thinks of the intensity of our Lord’s love, and speaks of it in the simple expressiveness of the old Hebrew phrase, “Loving, he loved them with fulness of love.” (Comp. Joh_12:13.) This is not given as an amended rendering, because authority has been sought for it without success; but it is offered, as an explanation, to the reader’s judgment. The student will find in Schleusner s Lexicon Veteris Testamenti other instances which support this view.

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

Joh_13:1-19

Now before the feast of the Passover.

--

A three-fold marvel

I. A MARVELLOUS LOVE: that of Christ for His own. Marvellous in respect of

1. Its time.

(1) Before the feast of the Passover, when His thoughts might have been occupied with its memories.

(2) Before His departure, when He might have been absorbed in the contemplation of death or the heaven beyond.

(3) Before His exaltation, when the vision of the coming glory might have fixed His Spirits eye.

2. Its intensity--unto the end.

(1) To the uttermost, or in the highest degree, with a love passing knowledge (Eph_3:19), which many waters (of affliction) could not quench, nor floods (of sorrow) drown (Son_8:9).

(2) To the latest moment of His life, with a love which, as it had been without beginning, so also would it be without end (Jer_31:8).

(3) At the last, surpassing every previous demonstration and stooping even unto death for its objects (Joh_15:13; 1Jn_3:16; Rom_5:8).

3. Its reason. While He was departing from, they were remaining in the world, exposed to the enmity and evil He was escaping. The thought of their feebleness and defencelessness, and their sufferings and imperfections, added fuel to the fire of His affection (Heb_4:15).

II. A MARVELLOUS DEED (Joh_13:5). An act of

1. Amazing condescension, considering

(1) Its nature--the work of a slave (1Sa_25:41).

(2) His dignity--the Incarnate Son, conscious of His heavenly origin and destiny (Joh_13:3), on the eve of grasping the sceptre of the universe Mat_28:18).

(3) The objects--frail and erring men and one of them a traitor. Had Christ been only man He would have spurned Judas: being God, He loved him and even washed his feet.

2. Sublime significance. Symbolic

(1) Of Christs self-abasement who, in order to effect the spiritual cleansing of His people, laid aside the form of God, assumed the garment of humanity, and poured His purifying blood from the cross (Php_2:7-8; 1Jn_1:7).

(2) Of the working of regeneration through which sins defilement is removed (Eph_5:26; Tit_3:5).

(3) Of the daily cleansing which the renewed need (Psa_51:7; 1Jn_1:9).

III. A MARVELLOUS OBLIGATION (verses 14, 15). Christs example calls His disciples to

1. Personal humility. If the Lord and Master could stoop and wash the feet of a Judas, it ill became them to be puffed up with thoughts of their own greatness (Rom_12:3; Luk_22:27; Mat_9:29; 1Pe_5:5).

2. Loving service. Not that Christ instituted a new religious service. The Pope is Christs ape rather than His imitator. Christs example is to be followed spiritually in ministering to necessity and practising Christian kindness (Joh_15:17; Mat_25:34-40; Rom_12:9-10, Gal_5:13-14; Gal_5:22; Gal_6:2; Eph_5:2; 1Ti_5:10).

3. Brotherly forgiveness. Christ had washed and therefore forgiven them; they were to practise the charity which covers a multitude of sins Mat_6:12; Mar_11:28; Luk_17:3-4; Eph_4:32; Col_3:13).

Learn

1. The supreme Divinity of Christ.

2. The diabolical depravity of the fallen heart.

3. The imperfections of even Christs followers.

4. The absolute necessity of Christ as a Saviour.

5. Christs perfect knowledge of men.

6. The duty of taking Christ as our example.

7. Obedience the royal road to happiness. (T. Whitelaw, D. D.)

Jesus knew that His hour was come

Christs knowledge

I. Its FULNESS.

II. Its SOURCES.

III. Its USES. (T. Whitelaw, D. D.)

Christs hour

I. SO LONG CONTEMPLATED.

II. SO FULL OF SUFFERINGS.

III. SO FULL OF RESPONSIBILITY. (T. Whitelaw, D. D.)

Christs death

I. HE HAD A DIVINE PRESENTIMENT OF THE EXACT TIME OF HIS DEATH. When Jesus knew etc. All men know that they must die sooner or later. This throws a shade v on the whole path of life, but the exact time is in mercy hidden from us. But Christ knew His hour from the first, and instead of endeavouring to avoid it comes forth to meet it. What mere man would have done this? And with such heroic calmness!

II. HE HAD A GLORIOUS VIEW OF THE NATURE OF HIS DEATH.

1. It was a departure from this world. With the exception of the beauties and blessings of the earth, everything in the world must have been repugnant to Him. It was a world of rebels against the government of His Father, of enemies against Himself. To Him it must have been what the cell is to the prisoner or the lazaretto to the healthy. To leave such a scene could not have been a matter for regret, but rather of desire. May not every good man look on death thus? What is there in the human world to interest him?

2. It was a going to the Father, where

(1) He would get the highest approbation of His work.

(2) He would enjoy the sublimest fellowship. So with the Christian.

III. HE HAD A SUBLIME MOTIVE FOR MEETING WITH HIS DEATH. Love for His own, i.e., all who in every land and age consecrate themselves to God, whose they are. This love continues

1. To the end of every mans existence.

2. To the end of the mediatorial system. Nay, will it ever have an end? Never in essence, but in achievement. (D. Thomas, D. D.)

A great and solemn hour

1. It was the hour of His departure. Jesus knew that His hour was come that He should depart out of this world unto His Father. Such was His death, even though it was the death of the Cross, a departure.

2. It was the hour of His love. If He rejoiced in the thought of departing to be with the Father, there was also a strain upon His heart at the thought of leaving His disciples, whom, having loved as His own in the world, He loved to the end, that is, to the uttermost.

3. It was the hour of His betrayal. What a frightful contrast is here l In this hour, when His Divine heart was swelling nigh unto bursting with the intensity and vehemence of His love, there was one of their number whose heart was filled with a devilish purpose of betrayal.

4. It was the hour of His supreme and sublime self-consciousness--Knowing that the Father had given all things into His hands, and that He came forth from God, and was going back to God.

5. The hour of His lowly service to His disciples. (G. F. Pentecost.)

That He should depart out of this world unto the Father.--He came from God, and yet not leaving Him, and He goeth to God not leaving us. (St. Bernard.)

Having loved His own which were in the world

The Divine love

1. It is not strange that the hour of departure should be the hour of quickened affection. When the child leaves home, father and mother seem more dear than before. And had this been the Saviours home, and those around Him His relations, it would not have been strange that He should have felt more strongly for them than at any previous time.

2. On the other hand, when for purposes of health, business, or pleasure one has long been an exile, and the day comes for return, although he has made pleasant acquaintances, yet the thought of home swallows up every other. Applying this, who can imagine the vision that arose before Jesus at this hour? The infinitude of His power was to be restored, and the companionships He had known from eternity. Yet at this hour it is said that having loved, etc.

3. This is wonderful. For consider what the disciples were. If Christ had dwelt in the accomplishments of the heavenly land, what must they have seemed to Him? Not one had any extraordinary endowment except John, and none save he and Peter and James have left any record except their names. Had Christ selected heroes like Luther, Melanchthon, Hampden, Sidney, Washington, or geniuses like Dante, Shakespeare, or Goethe, we can imagine how, surrounded by the greatest natures, He should have suffered at parting from them. But these were men with not only no royalty of endowment, but selfish, prejudiced, ambitious, and mean. And yet taking them with all their imperfections which the glory to which He was departing threw into bolder relief, having loved them He loved them unto the end.

4. It is plain that Divine love includes other elements than those usually imagined. It is not strange that God loves loveliness. We do that. But who of us loves that which is unlovely? This is what God does. But it does not follow that this love is not more qualified with growing excellency than without it. It is that kind of love which a parent feels toward children who are not in themselves attractive. Parental love, however it may grow, is what we feel by reason of what is in us, not of what is in our children. The newborn babe has neither thought, love, nor power of expression; and yet there is in the mother that which loves it with an intensity which is like life itself. So there is in the Divine nature a power of sympathizing with things at the lowest and poorest.

5. In this simple thought we find the worlds hope and comfort. You may dismiss from your minds, if you can, all who are not your near relations; but I cannot. It is a burden on my soul what becomes of the vast multitudes of Africa, Asia, and of our great cities who crawl like vermin in and out of dens of vice and poverty. The only light on this problem comes from the fact that there is a God who loves things that are not lovable.

6. This universality of the Divine sympathy interprets the declaration, God so loved the world, etc. His affection for a world lying in brutality and wickedness was such that He gave what was most precious to Him to redeem it. Men think that this obliterates the motives to right. Not so. Is there any feeling in the parents mind stronger than this: that the beloved child shall grow out of nothingness into largeness and beauty? And God aims to purify and exalt and enrich human nature. He loves men without reason in them, but with infinite reason in Himself. His love is not simply good nature. It is intensely earnest and just, and suffering flows from it. There is nothing lovable in us at first, but under the fructifying influence of the Divine soul working on ours, germ after germ begins to develop into something lovable; and the Divine complacency takes hold of us as we rise to higher love and perfection.

7. What a consolation this representation presents to those who are battling with their imperfections. (H. W. Beecher.)

Christs love to His own

I. THE LOVE OF CHRIST IS A PERSONAL LOVE.

1. This personal love is not to be contrasted with, although it is to be distinguished from, His love of the whole world. Without supposing the universal love that pities misery everywhere, we cannot make our way to a personal love. You cannot be sure of a love that passes by great multitudes.

2. This personal love is just the application of the general love to the person. It is not merely that the individual believes in that general love and appropriates just so much to himself as he needs, but that in that very appropriation he practically increases the love of Christ to himself. His love to Christ makes Christs love to him a love of complacency and friendship.

3. The belief of this is the turning point of life. When a man can say, He loved me and gave Himself for me, he has passed or is passing from darkness into light. His destiny is solved. Not to believe that assurance so solemnly and affectingly given, is to be without the comfort of the blessed gospel, to abide under wrath.

4. It is either wrath or love. There is no explaining it away or shading it off. Come to Christ, believe the gospel, you are in love. Stay away from Him, distrust His gospel, leave it lying there unopened, untouched, as you would some printed circular you dont care to be troubled with, and the whole world is full of wrath. It darkens and embitters your whole life. Just say this and believe it, for it is true, He loved me, etc.; and then you are out of wrath into love, you leave the ranks of His enemies, you enter among His own.

II. CHRIST LOVES HIS OWN UNTO THE END, i.e., to the end of His own life. In proof of which, here at the very end is a most thoughtful, touching instance of His intense desire to do them a good that would last long after He was away.

1. He was going into great suffering. No agitation, no depression, no entering into the sorrow before the time; but this calm, beautiful action of feet washing which they might recall forever as an overwhelming proof of the endurance of His love to His own.

2. He was going into great glory. Work all done. Suffering nearly finished. Home now to God! What then? A great elation of spirit and a corresponding forgetfulness of these common persons and these inferior things? No; but the washing of the disciples feet! A yearning, enfolding love of His own unto the end. No trial of love could be more searching, more complete, than is furnished by those two great things, both so near--the suffering and the glory.

Application

1. You who are His own, it concerns you much to believe that He will love you unto the end. Why should He not?

(1) Even His own great suffering could not cast a shade between the loving Master and the trembling disciple when He was here. And now there is no suffering to come between you and Him.

(2) And as to the glory of His heavenly life, even now when throned and crowned and worshipped by ten thousand times ten thousand, the joy that is dearer to Him than all this is that which He wins yet down here when He seeks and finds the sheep that was lost. We think poorly of Him if we suffer ourselves to think of Him as enjoying heaven yonder while we suffer and die.

(3) And as for your unworthiness, you were unworthy when He began to deal with you, and you have been unworthy every day since, and you are now, and He knows all this. Having loved His own with an unbought, uncaused love from the beginning, and thus far along their individual histories, He will love them so, and no otherwise, unto the end. (A. Raleigh, D. D.)

Christs love for His own

I. THE RELATION--His own. This relation is formed by Himself. To them gave He power to become the sons of God. It is not, therefore, from a mere profession of religion. Ye are clean; but not all. There were persons endued with miraculous powers who nevertheless were not His own, and to whom Christ will say, I never knew you.

II. THE POSITION in the world. It is one of

1. Trial. You are exposed to a position of sorrow, and struggling, and conflict. Here is something that will try you. What influence has the world had on your spirit and conduct? If you are called on to suffer, is there the language of Eli: It is the Lord; let Him do what seemeth good unto Him? or obstinacy and rebellion?

2. Danger. You are exposed

(1) To innumerable adversaries. Your adversary, the devil, as a roaring lion, goeth about, etc.

(2) To great temptations. How many run well for a time and afterwards fall short!

III. THE AFFECTION--having loved. If your position is to be a test of your affection for Christ, what a proof it will be of His affection for you! What evidence of love will you ask at His hands? What can He do more than He has done? Greater love hath no man than this, etc.

IV. THE ADHESION--unto the end. Can you say this of any human affection? Can the child calculate on the affection of the parent, the most durable of all, to the end? Can a woman forget her sucking child?…Yea, she may forget; yet will I not forget. There is no unchangeable love but His because there is no unchangeable being but God. I have loved thee with an everlasting love, etc. (W. Bengo Collyer, D. D.)

Christs love of His own

The Saviour has a treasure of immortal spirits who are not in the world. Angels and spirits of the just made perfect are all His own--a multitude which no man can number. This verse, however, shows the relationship of Jesus to His faithful followers who are in the world. The disciples were no monopolists of Christs love. The lapse of time may change the tense, but it does not change the sense of this gracious text.

I. THE DISCIPLES OF JESUS ARE CALLED BY A PECULIARLY ENDEARING NAME--His own. All things are His own. All souls are Mine, even the rebellious and unthankful. Here, however, the words imply a relationship of the dearest and closest kind. A true mother has a sympathy for all children; but there is a singular depth in her words, as she looks into the eyes of the darling of her heart, and says, My own! The gift in the hand of a child is enhanced when it is understood to be his very own. With such intense affection and delight does Christ regard His people. He constantly challenges them as My brethren, My sheep, My friends, and emphatically, Mine. They are His own

1. As the purchase of His blood. They had sold themselves for nought, were sold under sin. Christ was their Redeemer. He gave His life a ransom for them, and they are become His purchased possession. He justly claims us for His own, etc.

2. By willing personal surrender. This is an all-essential endorsement of His claim. The price of his freedom may be proffered to the slave, but if he will not accept it he is still in bonds. Christ hath purchased all souls. Yet it needs the assent of their understanding, and the consent of their will, in order to bind them to Him by the special tie and to make them peculiarly His own.

3. They bear the name, seal, and image of the Saviour.

4. As the gift of the Father, the reward of His mediatorial work. In chap. 17, we see how the Saviour gathered strength and comfort from the thought of their prospective possession. Thine they were, and Thou gavest them Me.

II. THE TEMPORARY POSITION OF CHRISTS OWN! In the world. When a sinner is converted and all is safe for heaven, how desirable it seems that he should be removed out of the world. Let him be taken away from the evil to come that he may never run the hazard of losing so rich a prize. Amid the troubles of life the Christian pilgrim is often tempted to say, Oh that I had the wings of a dove, etc. But the Lord keeps His own in the world

1. For their own sake. Eternal life is the gift of God unmerited and free; yet the Christians future will be largely influenced by the tone and character of his life on earth. According to his spiritual growth, his moral victories, his love and sacrifice and service, will be the fulness of the glory which shall be revealed.

2. For the Saviours sake. The world holds Him in dishonour, and gives His glory to another. Christians are in the world to represent the Saviour! The glory which Thou hast given Me! have given them, that the world may know that Thou hast sent Me.

3. For the worlds sake. The world cannot spare them. Its only hope lies in the element of godliness which is slowly leavening it more and more. Ye are the salt of the earth.

III. THE SAVIOURS UNCHANGING LOVE FOR HIS OWN. He loved them to the end. These disciples of His, from the day He called them, had been the objects of tenderest regard. They were full of faults and failings, were sadly slow of heart to receive the truth; yet in and through all He loved them. Now that the time is at hand when the bitter cup shall be lifted to His lips, His anxiety for their well-being is the foremost feeling of His heart. He pours into their ears the richest strains of comfort and consolation. Let not your hearts be troubled, etc. He promises them a Comforter, and bids them be of good cheer. In the garden, His gentle forbearance to the unwatchful three reveals the fixity and depth of His love. When the officers came, He wards His trembling disciples from the threatening crowd. Their desertion was a sharper pang than any made by jailers scourge or soldiers spear. And yet it was quenchless love that looked on Peter. When He left the tomb, He gave the angel watchers a kindly message for His flock, and mentioned the penitent denier by name. And when at last they gathered round Him on the hill of Bethany, His latest movement was to lift His hands and bless them; His latest word a promise to be with them even to the end of the world; when a cloud received Him out of their sight, two angels stood before them to tell them that as they had seen Him ascend, so should He again descend, that He might receive them unto Himself! Afterwards, when seated at the right hand of God, Stephens cry for help brought Him to His feet! Do you wonder that when the aged apostle called up each look, tone, deed, and word that marked his Saviours later days, that with a gush of unrestrained devotion he should write, Having loved His own, etc.? Conclusion:

1. Believer, you are in the holy and the privileged succession.

(1) Christ loves you with an abiding love. Your memory bears grateful witness. Many an Ebenezer stands out and tells how His love came in the hour of your sorest need. Your backslidings have been many; your imperfections more, but His love hath endured through all. Be of good cheer. He will love you to the end, and draw closer and nearer as the end draws nigh.

(2) Seek a closer, more perfect union with your Saviour. Be His own entirely.

2. Sinner! you are not in this saving sense His own. Then whose are you? You are a servant of the devil, whose wages is death! Yet the Saviour loves you! Give Him your heart, then you shall be His own. (J. JacksonWray.)

Jesus loving His own that were in the world

For the inspired Evangelist not only specifies the precise date--Before the feast of the Passover--but he also mentions a particular fact of a moral nature, of the utmost importance, as giving us an insight into the Saviours mind: When Jesus knew--or Jesus knowing--that His hour was come that He should depart out of this world unto the Father, etc. The idea plainly is, that just because He knew--not merely although, but just because He knew--that His hour was come, that He should leave this world, and that, consequently, His disciples would be left alone in it--as He had always previously loved them, so He now manifested His love in a very peculiar manner, corresponding to their necessities; and this, too, under the most affecting circumstances, and to the utmost extent.

I. The OBJECTS of this love are described, in the first instance, more generally as being His own. It is true, indeed, that, in one sense, all things are His own, as being their Creator and Preserver--all things, from the highest archangel to the meanest insect that crawls upon the ground. But His people are His own in a sense peculiar to themselves. But the objects of this love are described not only as His own, but more particularly as His own that were in the world. Jesus had many of His own that were now in glory; and doubtless these were objects of peculiar complacency and delight. Oh! see them in their white robes, as they shine so bright! But still the precious truth for us is, that it was His own that were in the world that He is here said to have loved. And why were they singled out from the rest? Why, but because of the peculiar difficulties and dangers to which they were exposed. Ask that tender-hearted mother, which of her many children recurs oftenest to her memory--those of them who are safe at home under the parental roof, or the one that is far away at sea? Jesus was now to depart out of the world, but they were to be left in it; and therefore His heart turned in love towards them. But without dwelling further on this idea here, is it not a most delightful and encouraging truth, that, though Jesus is now in glory, yet He still regards His own that are in the world with peculiar care suited to their circumstances and necessities? But methinks I hear someone say, Alas! I feel that I am in the world, not only because of the sins of others, but because I sin myself; because I have a body of death within me, and often it breaks out in word and action. Yes, indeed, but Jesus loves His own that are in the world still; He sees and knows all the sin and imperfection, that you have to contend against, and yet He loves His own notwithstanding. But, oh! says someone, my case is of a different kind still: I have come hither today, burdened with a heavy heart. It may be that it is some dear relative that is sick, and apparently near to death. All this proves that you are still in a world of sorrow. But then Jesus loves His own still, and looks down upon them with ever watchful eye.

II. But I come now, in the second place, to mention SOME OF THOSE WAYS IN WHICH JESUS HAD ALWAYS PREVIOUSLY MANIFESTED HIS LOVE TO THEM.

1. See, for example, how having once chosen them in His love, He ever afterwards proved His love by continual companionship with them.

2. See, too, how tenderly, how graciously He instructed them. His instructions were always very simple, because He loved them so well. His love was stronger than their unbelief and ignorance.

3. See, moreover, how ready He was to sympathize with them, and to render them every kind of assistance. Whenever they were in trouble, He was their willing and able Friend.

4. And, oh, with what patience did He bear with them in all their weakness and infirmities!

III. But what I wish you specially to notice now is THE STEADFASTNESS OF THIS LOVE--ITS UNFAILING AND UNFLINCHING FAITHFULNESS, AS IN LIFE

SO ALSO IN DEATH. He loved them unto the end--not only to the end of life, but to the utmost extent, and under the most affecting circumstances. And if He thus loved them, in the view of the agonies of Gethsemane and the death of Calvary, think you does He now forget them--now that He has passed within the veil? Ah! no, it is impossible. But I must also add, if Jesus Christ loved His own unto the end, then surely they ought to persevere in their love to Him. But I have this also to say in closing, what misery must it be to be without such a Saviour! (C. Ross.)

Christs love unto the end

I. THERE WAS NOT MUCH IN THEM TO LOVE--YET HE LOVED THEM. I have no wish to disparage these early disciples. Everything betokens that most of them were what the narrative tells us--unlearned Galilean fishermen, who had been nurtured in the flee, clear air of Nature, and so they had to the end a sort of frankness about them which was very enjoyable. I think that was something in them which Jesus Christ appreciated. It must not be forgotten that there was also in them an unselfish readiness to endure sacrifice in the cause of Him who had charmed their hearts and excited the questioning wonder of their minds. Yet in spite of all this, what was there particularly in these men that one like Christ should find to love? I think of the sensitiveness of His nature, the gentleness of His disposition, the purity of His thought, the utter unselfishness of His purposes, the grandeur and sweep of His ideas, His conceptions of nature, of man, of God. What was there that Christ could perceive in these rude, uncultured, somewhat coarse men, men most limited in their thoughts, who had little of what we call spirituality in them to attract Him towards them? Yet He gave them His very heart; He loved them with a love that is simply matchless and astounding. Ah! doubtless He saw more in them to love than common eyes could possibly see. For the greatest natures always do discover beauties of character in the humblest which escape the observation of ordinary people. But look at the Divine side. See Him as the Incarnate Son of God, the Holy One, the Perfect, the Divine One, and how the wonder grows that He should have humbled Himself to associate on terms of generous love with the disciples! Why has Christ loved you--your heart, mind, soul? It is a fact; that you know. Why is it? Ah! that you cannot answer, I cannot answer, except we say, It is the nature of God to love, and the more weak, feeble, helpless, unworthy we are, the more compassionately does He bend to pour the fulness of His heart into our sinning lives.

II. THERE WAS MUCH IN THEM THAT TESTED HIS LOVE--YET HE LOVED THEM. It is not necessary to speak much of the trial that Christs first disciples were to Him over and over again. Quarrelling, petulance, scepticism, blindness of thought, cowardliness, treachery have no power to destroy that supreme love. How often we have stumbled at the revelations He has made, and, through a doubting spirit which we have encouraged, have asked foolish sceptical questions simply for the sake of asking them! How we have prayed for more light and clearer visions of God, when close at our side, all around us, have been manifestations of the Father! How, when asked to watch with and for Christ, we have pleaded weariness and slept!

III. THERE WAS A CONTINUOUS NEED OF HIS LOVE AND HE LOVED THEM UNTO THE END. Thus His life was a discipline of love to them, His death a sacrifice of love for them. (W. Braden.)

The great love of Christ for His own

as shown

I. IN THE DIVERSIONS IT HELD AT BAY.

1. The consciousness that His hour was come that He should depart out of this world. And knowing the fact, He also knew all the particulars of the tragic exode. The actual endurance could not be much worse than such a distinct anticipation of it as He had. And yet the tremendous pressure of this foresight did not divert Him from the most tender and considerate attention to those whom He was about to leave.

2. The consciousness that He was about to return to God. There was a joy set before Him for which He endured the cross, despising the shame. Yet such was His affection for His disciples, that not all the glories of heaven in the act of opening to receive Him, could for a moment disturb His warm and compassionate attentions to them.

II. IN THE REPULSIONS IT SURMOUNTED. There was much unworthiness and carnal crudeness in these men to repel the Saviours affection. They did not so love Him. A few hours and they all had deserted Him. That same night, one of the most devoted of them denied Him. Another of them was harbouring at the time the Satanic instigation to betray Him. And in the hearts of all of them worked a most unseemly jealousy and contention Luk_22:24). The Saviour had given them lesson after lesson on this point, and yet their miserable pride and selfishness had not been cured. How painful the contemplation I How disheartening and repellant to Him who had so loved them. And yet, the more unworthy they were of His love, the more intensely did it flame forth.

III. IS THE CONDESCENSION IT INDUCED. He into whose hands the Father had given all things, stooped to employ those hands in washing a traitors feet! Nor did He only take the menials attire and work, but, when Peter objected, Jesus set Himself to new efforts to meet new manifestations of disease. And even Judas, with all His known treachery, was not relinquished without the most faithful and tender endeavours to bring him to himself. And when the washing was finished, the Lord preached still another sermon on humility and the true Christian spirit.

IV. IN THE SACRAMENT IT ORDAINED. Though not given in the text, the other Evangelists have stated it in full (Mat_26:26-28). Herein is the great love of Christ manifest toward His own, that, on the very eve of His great passion, He appointed and left to them and us this perpetual legacy and memorial of His affection, in which He continually administers to all believing celebrants of this holy sacrament the very manna and bread of heaven, and incorporates His living Self with us as our salvation and our eternal life. (J. A. Seiss, D. D.)

The Method by which we become Christs own

His redemption is not a mere breaking of bonds in which we were enthralled. It is not as when one comes upon a wild animal caught in a snare, and undoes the snare, and lets the panting, struggling thing return to its wild liberty again; it is rather as if one not only delivered it from the snare, but likewise attached it to himself, and tamed it to His will, so that it becomes his own. (J. Culross, D. D.)

Christs transcendent love

The experiences of love are such sometimes, even in this life as to be an earnest, a blessed interpretation, of something more glorious yet to come. There is one thing which the New Testament is always in labour with, and which is never born, and that is, the conception of the greatness of the love of Christ to our souls. When all language is exhausted, when every one of its variations of figures and illustrations has been employed to set it forth, still it is never finished. Like music that transcends the scale of the instrument, it leaves the strain always unexpressed. The apostle, first in one key and then in another, tries all the melodies and harmonies of this Divine theme; but, after all, the love of Christ has never been told. The apostle declares that it is past understanding, and so it is; but there are elements of experience that teach us something of it; and there are moments in which we put these elements together, and get some sense of it. (H. W. Beecher.)

The love of the departing Christ

The text should perhaps read to the uttermost--expressing the depth and degree rather than the permanence of our Lords love. It is much to know that the emotions of these last moments did not interrupt Christs love. It is even more to know that in some sense they perfected it. So understood, the words explain for us the foot washing, the marvellous discourses, and the climax of all that High-Priestly prayer.

I. Look at that love as A LOVE WHICH, WAS NOT INTERRUPTED, BUT PERFECTED BY THE PROSPECT OF SEPARATION.

1. He knew that His hour was come. All His life was passed under the consciousness of a Divine necessity laid upon Him, to which He cheerfully yielded Himself. On His lips there are no words more significant, and few more frequent, than I must! And all through His life He declares Himself conscious of the hours which mark the several crises of His mission. No external power can coerce Him to any act till the hour come, or hinder Him from the act when it comes. And thus, at the last and supreme moment, to Him it dawned unquestionable and irrevocable. How did He meet it? Father! save Me from this hour Yet for this cause came I unto this hour. There is a strange, triumphant joy that blends with the shrinking that the decisive hour is at last come.

2. Mark, too, the form which the consciousness took. The agony, the shame, the mysterious burden of a worlds sins that were to be laid upon Him; all these elements are submerged in the one thought of leaving behind all the limitations, humiliations, and compelled association with evil which, like a burning brand laid upon a tender skin, was an hourly agony to Him, and soaring above them all, unto His own calm home, His habitation from eternity with the Father.

3. This marvellous consciousness is set forth here as the basis and the reason for a special tenderness, as He thought of the impending separation.

(1) Does this not help us to realize how truly flesh of our flesh, and bearing a heart thrilling with all innocent human emotions that Divine Saviour was? We, too, have known what it is to feel, because of approaching separation from dear ones, the need for a tenderer tenderness. At such moments the masks of use and wont drop away, and we are eager to find some word, to put our whole souls into some look, our whole strength into one clinging embrace that may express all our love, and may be a joy to two hearts forever after to remember. The Master knew that longing, and felt the pain of separation; and He, too, yielded to the human impulse which makes the thought of parting the key to unlock the hidden chambers of the most jealously-guarded heart, and let the shyest of its emotions come out for once into the daylight. So, knowing that His hour was come, He loved them then unto the uttermost.

(2) But amidst all the parting scenes that the worlds literature has enshrined, there are none that can be set by the side of this supreme and unique instance of self-oblivion. This Man who was susceptible of all human affections, and loved us with a love like our own human affection, had also more than a mans heart to give, and gave us more, when, that He might comfort and sustain, He crushed down Himself and went to the Cross with words of tenderness and consolation and encouragement for others upon His lips.

(3) And if the prospect only sharpened and perfected His love, the reality has no power to do aught else. In the glory, when He reached it, He poured out the same loving heart; and today He looks down upon us with the same face that bent over that table, and the same love flows to us. Knowing that He goes to the Father, He loves to the uttermost, and being with the A LOVE WHICH IS FAITHFUL TO THE OBLIGATIONS OF ITS OWN PAST Father, He still so loves.

II. HAVING LOVED, HE LOVES. That is an argument that implies Divinity. About nothing human can we say because it has been therefore it shall be. Alas! we have to say the converse, because it has been, therefore it will cease to be. They tell us that the great sun itself, pouring out its rays exhausts its warmth, and were it not continually replenished must gradually, and even though continually replenished, will one day be a dead, cold mass of ashes. But this heart of Christ, which is the Sun of the World, shall endure after the sun is cold. He pours it out and there is none the less to give. Thy mercy endureth forever.

III. A LOVE WHICH HAS SPECIAL TENDERNESS TOWARDS ITS OWN. These poor men, who, with all their errors, did cleave to Him; who, in some dim way, understood somewhat of His greatness and His sweetness--and do you and I do more?--were they to have no special place in His heart because in that heart the whole world lay? Surely, because the sun shines down upon dunghills and all impurities, that is no reason why it should not lie with special brightness on the polished mirror that reflects its lustre. Surely, because Christ loves the outcasts and the sinners, that is no reason why He should not bend with special tenderness over those who, loving Him, try to serve Him, and have set their whole hopes upon Him. The rainbow strides across the sky, but there is a rainbow in every little dew drop that hangs glistening on the blades of grass. And there is nothing sectional, narrow in the proclamation of a special tenderness of Christ towards His own, when you accompany with that truth this other, that all men are besought by Him to come into that circle of His own, and that only they themselves shut any men out therefrom. The whole world dwells in His love. But there is an inner chamber in which He discovers all His heart to those who find in that heart their heaven and their all. He came to His own, in the wider sense of the word, and His own received Him not; but also, having loved His own He loved them unto the end. There are textures and lines which can only absorb some of the rays of light in the spectrum; some that are only capable of taking, so to speak, the violet rays of judgment and of wrath, and some who open their hearts for the ruddy brightness at the other end of the line.

IV. A LOVE MADE SPECIALLY TENDER BY THE NECESSITIES AND THE DANGERS OF ITS FRIENDS. Which were in the world. We have, running through the discourses which follow, many allusions to His leaving His followers in circumstances of peculiar peril. I come unto Thee, and am no more in the world, but these are in the world. Keep them through Thine own name. The same contrast between the certain security of the Shepherd and the troubles of the flock seems to be in the text, and suggests a reason for the special tenderness with which He looked upon them. As a dying father on his deathbed may yearn over orphans that he is leaving defenceless, so Christ here is represented as conscious of an accession even to the tender longings of His heart when He thought of the loneliness and the dangers to which His followers were to be exposed. It seems a strange contrast between the emperor, sitting throned there between the purple curtains, and the poor athletes wrestling in the arena below. It seems strange to think that a loving Master has gone up into the mountain, and has left His disciples to toil in rowing on the stormy sea of life; but the contrast is only apparent. For you and I, if we love and trust Him, are with Him in the heavenly places even whilst we toil here, and He is with us, working with us even whilst He sitteth at the right hand of God. We may be sure of this, that that love ever increases its manifestations according to our deepening necessities. The darker the night the more lustrous the stars. The deeper, the narrower, the savager, the Alpine gorge, usually the fuller and the swifter the stream that runs through it. And the mere enemies and fears gather round about us the sweeter will be the accents of our Comforters voice, and the fuller will be the gifts of tenderness and grace with which He draws near to us. Our sorrows, dangers, necessities, are doors through which His love can come nigh. (A. Maclaren, D. D.)

The constancy of Christs love

A short time previous to the death of the Marchioness of Tavistock, and when she was preparing to go to Lisbon for the recovery of her health, a consultation of physicians was held at Bedford House; and one of the gentlemen present requested, while he felt her pulse, that she would open her hand. Her frequent refusals occasioned him to take the liberty of gently forcing the fingers asunder; when he perceived that she had kept her hand closed to conceal the miniature picture of the marquis. Oh madam! observed the physician, my prescriptions must be useless, if your ladyship is determined to keep before your eyes an object which, although deservedly dear to you, serves only to confirm the violence of your illness. The marchioness replied, I have kept the picture, either in my bosom or my hand, ever since the death of my lamented lord; and thus I am determined to preserve it till I fortunately drop after him into the grave. (Percy.)

The perfection of Christs love

The mother, wan and pale with incessant vigils by the bedside of a sick child; the fireman, maimed for life in bravely rescuing the inmates of a blazing house; the three hundred Spartans at Thermopylae; Howard, dying of fever caught in dungeons where he was fulfilling his noble purpose of succouring the oppressed and remembering the forgotten; the Moravian missionaries, who voluntarily incarcerated themselves in an African leper house (from which regress into the healthy world was impossible, and escape only to be effected through the gates of death) in order that they might preach the glad tidings to the lepers,--all these, and many other glorious instances of self-devotion, do but faintly shadow forth the love of Him who laid aside divine glory, and humbled himself to the death of the cross. (W. Baxendale.)

Christs an unchanging love

A noble rolling river has been flowing on for six thousand years watering the fields and slaking the thirst of a hundred generations, yet shows no signs of waste. The sun has melted the snows of so many winters, renewed the verdure of so many springs, painted the flowers of so many summers, and ripened the golden harvests of so many autumns, yet shines as brilliant as ever, his floods of light none the less full for centuries of boundless profusion. Yet these are but faint images of Christs love. For when the judgment flames have licked up that flowing stream and the light of that glorious sun shall be quenched in darkness, His love shall flow on throughout eternity. (T. Guthrie, D. D.)

Love in the face of discouragement

I know a mother who has an idiot child. For it she gave up all society, almost everything, and devoted her whole life to it. And now, said she, for fourteen years I have tended it and loved it and it does not even know me. Amid all discouragements Christs love is patient and unwearying. (D. L. Moody.)

The changeless love of Christ

Earthly love is a brief and penurious stream, which only flows in spring, with a long summer drought. The change from a burning desert, treeless, springless, drear, to green fields and blooming orchards in June, is slight in comparison with that from the desert of this worlds affection to the garden of God, where there is perpetual, tropical luxuriance of blessed love. (H. W. Beecher.)

Uncertain friendship

Henry the Eighth used to come up the Thames to Chelsea to Sir Thomas Mores house, drop in to dinner, and walk afterwards in the garden, his arms about Mores neck. Mores son-in-law, Roper, records it with delight. But More knew just what all this was worth, and that his head would count with the king for nothing against a French city or citadel, say. It is not so with Christ. Having loved His own which were in the world, He loved them to the end.

The Divine love does not fail when man fails

Mr. Slosh said: A father teaching his child about the unchanging piety and love of God, said: I knew a little boy who received a canary from a friend as a present. The bird seemed to fill that boys heart. He was intensely fond of it, and every morning he was delighted to listen to its singing. One morning no note proceeded from the cage. The bird was standing panting upon its perch, its feathers all ruffled. The little boy sat upon his chair and sobbed as if his heart would break. The lesson taught the little child was this--Do you think he loved the bird any less that morning when he could not sing? No, he loved it when it was joyfully singing on its perch, but he loved it that morning when it could not sing. When it sang it filled him with joy and delight, but when it was ill he loved it all the more though its condition caused him pain. So, too, God loved us at all times.

The changeless Friend

So long as there is blossom on the trees, and boney in the blossom, the bees will frequent them in crowds, and fill the place with music; but when the blossom is over, and the honey is gone, the bees too will disappear. The same happens in the world with men. In the abode of fortune and pleasure friends will be found in plenty; but when fortune flies, they fly along with it. For this reason, let good men be advised to fly to Christ crucified, who never forsakes, in their distress, those who truly seek Him. (Gotthold.)

The faithfulness of Jesus

Consider these words

I. IN THEIR RELATION TO THE APOSTLES. The words having loved His own, are a brief but complete summary of the Saviours conduct. He loved them with a love of pity when He saw their lost estate, and He called them out of it to be His disciples; touched with a feeling of their infirmities He loved them with a tender and prudent affection, and sought to train and educate them, that they might be good soldiers of His cross; He loved them with a love of complacency as He walked and talked with them and found solace in their company. Even when He rebuked them He loved. On Tabor or in Gethsemane He loved His own; alone or in the crowd, in life and in death. Our Saviours faithfulness was

1. Most remarkable. He had selected persons who must have been but poor companions for one of so gigantic a mind and so large a heart.

(1) He must have been greatly shocked at their worldliness. He was thinking of the baptism wherewith He was to be baptized, but they were disputing which should be the greatest. When He warned them of an evil leaven, they thought of the loaves. Earthworms are miserable company for angels, moles but unhappy company for eagles, yet love made our great Master endure the society of His ignorant and carnal followers.

(2) Worse was the apparent impossibility of lifting them out of that low condition; for though never man spake as He spake, how little did they understand! Have I been so long time with you, etc. No teacher here could have had patience with such heavy intellects, but our Lords love remained, notwithstanding.

(3) When we love a person, we expect him to have some little sympathy in the great design and aim of our life; yet our Lord loved disciples who could not be brought to enter at all into the spirit which governed Him. Had they dared, they would rather have thwarted than assisted Him in His self-sacrificing mission. Still, this could not prevent Him from loving them unto the end.

(4) On one or two occasions certain of them were even guilty of impertinence. Peter took Him and began to rebuke Him. But after rebuking a temptation which was evidently Satanic, His affection to Peter remained unabated.

(3) That was a stern trial, too, when at a later period all the disciples forsook Him and fled. Carrying the text beyond its original position, Christ, who had loved His own, loved them to the end.

2. Christ proved His love

(1) By His continual companionship. You would not expect a master to find rest in the society of his scholars; and yet herein was love, that Jesus, passing by angels, and kings, and sages, chose for His companions unlettered men and women.

(2) By being always ready to instruct them, and His love is shown as clearly in what He kept back from them as in what He revealed. How loving to dwell so often upon the simpler truths, and the more practical precepts; it was as though a senior wrangler should sit down in the family and teach boys and girls their alphabet day after day.

(3) By rendering every kind of assistance. Whensoever they were in trouble, He was their willing and able friend--when the sea roared; when Peters wifes mother was sick; when one of His dearest friends was dead and buried.

(4) By comforting them when He foresaw that they would be cast down; especially was this true at the period before His passion--when one would have thought He might have sought for comfort, He was busy distributing it.

(5) By constantly pleading for them. Ere the poison was injected by the old serpent, the antidote was at hand. Satan hath desired, etc.

(6) By washing their feet.

II. IN THEIR RELATION TO ALL HIS SAINTS. We read that our Lord Came unto His own, etc.

the word is neuter--his own things; but in this instance it is masculine--his own persons. A man may part with his own things; sell his own house, cattle, merchandise; but a man cannot part with his own when it relates to persons, his own child, wife, father. Our own relatives are real property, perpetual possession. Jesus has just such a property in His own people--they are forever near of kin to Him. These He loved to the end. The text opens three windows.

1. As to the past. He has loved His own people from of old; eternally. This everlasting love has a speciality about it. Our Lord has a general love of benevolence towards all His creatures; but He has a special place in His heart for His own peculiar ones.

(1) Jesus loved His people with a foresight of what they would be. He knew that His own would fall in Adam; that they would be hard to reclaim and difficult to retain; and yet He loved His own over the head of all their sins. On their highest Tabors He loves them, but equally as well in their Gethsemanes; when they wander, and when they come back.

(2) This love is more than a passion, it is a settled principle, not subject to changes like terrestrial things.

(3) This love has been attested by many deeds. By the fact that He stood surety for us when the covenant was made, and entered into stipulations on our behalf that He would fulfil the broken law, and offer satisfaction to the justice of God. In the fulness of time he took upon Himself our nature, lived a life of blameless service, died a death into which all the weight of Divine vengeance for sin was compressed. Now that He lives exalted in the highest heaven, He is still His peoples servant, interceding for them, representing them, preparing a place for them, and by His Spirit fetching them out from mankind, and preparing them for the place which He has prepared.

2. The second window looks out upon the present. Which were in the world. It does not seem an extraordinary thing that Jesus should love His own who are in heaven. Well may Jesus love them, for there is much beauty in them. But Jesus loves you working men that have to work with so many bad fellows, you tradesmen who have to go in among many who shock you, you good work girls, who meet with so many tempters. He sees your imperfection, He knows what you have to struggle with, and He loves you notwithstanding all. Again, as the sparks fly upwards, so were we born to trouble. But Jesus loves His own which are in this dolorous world: this is the balm of our griefs.

3. The third window looks out to the future. Unto the end.

(1) To the utmost end of their unloveliness. Their sinfulness cannot travel so far but His love will travel beyond it; their unbelief even shall not be extended to so great a length but His faithfulness shall still be wider and broader than their unfaithfulness.

(2) To the end of all their needs. They may need more than this world can hold, and all that heaven can give, but Jesus will go to the end of all their necessities, and even beyond them, for He is able to save to the uttermost.

(3) To the end of their lives.

(4) To the end of His own life. Until the eternal God shall die, His love shall never depart from any one of His beloved. Conclusion: If Jesus Christ thus loves to the end

1. How ought we to persevere in our love to Him.

2. Let us not indulge the wicked thought that He will forsake us.

3. What a misery it must be to be without such a Saviour! (C. H.Spurgeon.)

And supper being ended.--The translation should probably be, And it now becoming supper time. As a matter of fact the supper was not ended (Joh_13:12; Joh_13:26); but they had already reclined, and were, as we say, ready for supper. (Archdeacon Watkins.)

Jesus knowing that the Father had given all things into His hands

The great gift

A gift

I. FROM THE SOVEREIGN OF ALL.

II. INCLUDING ALL THINGS.

III. TO THE SAVIOUR OF ALL. (S. S. Times.)

I. THE GIVER.

II. THE GIFT.

III. THE RECIPIENT. (S. S. Times.)

And that He was come from God and went to God

Extremes in Christs life

This sublime declaration is but the preface to what follows, and nothing more startling at first sight can be found in all literature.

I. CHRIST POSSESSED ALL THINGS, and yet He washed His disciples feet. What has the possession of boundless wealth to do with such menial service? We could imagine a Rothschild sweeping His own room, but would it occur to us to connect with that act, as a reason, the fact of his immense riches? The explanation lies in what this feet washing meant--the pardon and sanctification of Christs disciples through His atonement. To this all things were necessary, and the absence of one Divine prerogative would have marred the work. Christ required all wisdom, all justice, all power, all love, and all influence over the widest reach of human souls.

II. CHRIST CAME FROM GOD, and yet He washed His disciples feet--as wonderful a conjunction as the previous one. We could imagine an ambassador of the highest rank relieving his lacquey of some humble duty and discharging it himself--but we should hardly refer to his office for a reason. But Christs mission was expressly to do what the feet washing meant. His one motive for visiting this world was to cleanse and sanctify His disciples souls.

III. CHRIST WAS GOING TO GOD, and yet He washed His disciples feet--an equally strange conjunction. We can imagine a sovereign, just before his return from some distant province, rendering some humble but kindly service to a peasant, but we should never dream of saying that he did this because he was going to his capital. But Christ went to heaven because He had done that which was symbolized by the feet washing. He came for that purpose; that purpose being accomplished, there was no further reason for Him to stay. And in going He went to His rest and His reward. Lessons:

1. Christs work is an individual work, and shows the value of individual souls. Christ had all things, He came, He went for every mans cleansing--for mine.

2. What is true of Christ is in a sense true of every disciple. God has given us all we have, time, talents, money, influence, etc.; we have come from God; we shall go to God--what for? The salvation of men. God has endowed us with ability for it, has sent us to do it, will hold us accountable for it at the great day.

3. The knowledge of all this should beget a due sense of the blessedness, dignity, and responsibility of Christian discipleship. (J. W. Burn.)

Christs mission

I. ITS ORIGIN--from God.

II. ITS QUALIFICATIONS--all things.

III. ITS DESTINY--to God. (J. W. Burn.)

He riseth from supper.--The minuteness with which every action of our Lord is related here is very Striking. No less than seven distinct things are named--rising, laying aside garments, taking a towel, girding Himself, pouring water into a bason, washing and wiping. This very particularity stamps the whole transaction with reality, and is the natural language of an astonished and admiring eyewitness. St. John saw the whole transaction. (Bp. Ryle.)

He poureth water into a bason and began to wash the disciples feet.

Jesus teaching humility

Christ taught humility by precept--He that humbleth himself shall be exalted; by metaphor, as in the parable of the Pharisee and Publican; by illustration, as when he set a little child in the midst; and, as here, by his own most blessed example. Note

I. HUMILITY IN ITS CHARACTERISTIC UNSELFISHNESS. Pride is essentially selfish; humility seeketh not its own, but anothers good. Where shall we find a more beautiful or touching example than that introduced by Joh_13:1?

II. THE DEEPEST HUMILITY IS CONSISTENT WITH THE HIGHEST STAGE OF CHRISTIAN ASSURANCE. Many Christians regard full assurance of salvation as having a tendency to spiritual pride. They are afraid to say Jesus is mine, and I am His, lest it should savour of presumption. There is a false assurance which founds itself upon feeling, or imagined revelations, rather than upon the testimony of the word of God, and which by its blatant self-assertion has tended to bring assurance into contempt. But where assurance is the result of a simple faith in the promises, it produces in the soul the fruits of genuine humility. Just when Jesus was at the zenith of spiritual exaltation (Joh_13:3), He bowed Himself to His lowly task.

III. TRUE HUMILITY EXPRESSES ITSELF NOT IN WORDS, BUT IN DEEDS. Our Lord uses no words of self-abasement. In majestic silence He proceeds with His lowly but loving task. There is a form of so-called humility which expends itself in words of idle self-depreciation. This never becomes so clamorous as when any humble service is to be rendered or any modest testimony borne. They are not presumptuous enough to make a public confession of Christ, to teach a Sabbath school class, to visit a family in poverty, etc. It is easy to see that this is a thin veil for self-indulgence and pride. True humility expresses itself not in unfavourable comparisons of ourselves with others, but in whole-hearted devotion to the interests of others. This was the humility of Him who, though He was in the form of God, etc.

IV. THE SERVICE WHICH TRUE HUMILITY RENDERS IS NOT SPECTACULAR AND SCENIC, BUT UNOBTRUSIVE AND HELPFUL. The simple rite of hospitality observed by our Lord became the occasion of many a splendid pageant in later days. But let him who would follow our Lords example not imagine that he can do so by a literal observance of a rite that, through change of customs, has lost its utility and therefore its significance. He now truly washes the disciples feet whose own feet are swift to bear to them messages of kindness, and whose hands are ready for any humble service.

V. THE PARTICULAR SERVICE RENDERED BY OUR LORD, THOUGH NOT SPECTACULAR, WAS SYMBOLIC of inward purification, and distinguishes between the first and radical purification which takes place once for all in regeneration, and that daily purging from the infirmities that cling to us as we pass through the world (Joh_13:10). As one coming up fresh from the bath needs only to wash off the dust that clings to his feet and does not affect the purity of his person, so the believer by the bath of his first regeneration is kept pure till he enters his Fathers house on high, whilst a daily application of the Spirit in sanctification is needed to remove the impurities that come from daily contact with earth and earthly things. (T. D.Witherspoon, D. D.)

Jesus teaching humility

I. The DIRECT TEACHING contained in our Saviours washing of the disciples feet. That our relation to Christ is

1. Personal, as is also His relation to us. There is no such fact as a general relationship to Christ. We are either His personal followers, or personally estranged. There is no religion but personal religion. Christ knelt before each of the twelve in turn.

2. Cleansing. Christ came to save the world from sin. But only those cleansed by the blood receive eternal life.

3. Needs to be continually renewed. It is a daily relation. He pointed to his daily cleansing, the washing of the basin, in distinction from the bathing in the fountain.

4. Practical. Our service is to be

(1) Personal. We have no general ministry, either of clergy or laity. It is the personal work we do which builds up the kingdom of God. The lost are found one by one. All organization that amounts to anything is association in some form for hand-to-hand work.

(2) Lowly. Jesus took the form of a servant. Look upon Him as He kneels at thy feet. So humble thyself to serve.

(3) With the basin and towel. We are to aid each other to be clean Christians.

II. The INDIRECT TEACHING.

1. That the first act of discipleship is self-surrender (Joh_13:8-9). We must do just as the Saviour says, or we can have no part with Him. We must waive all objections. The objection of Peter arose from tenderness of conscience. We may feel unworthy of the grace of God. But some say, We need no cleansing; we are satisfied with our way of life. There is nothing for these but self-surrender. How can you help it, looking upon Jesus, kneeling and waiting before you?

2. The value of one soul in Gods sight. Jesus felt a personal love for each, even for Judas! What a tender touch He put upon those feet, which no mere washing could cleanse!

3. That bathing precedes washing (Joh_13:10); the atonement, the baptism of the Spirit; pardon, sanctification. As Peter, having been bathed, needed not save to wash his feet, so Judas, not having been bathed, needed the cleansing of you see that He was quite conscious of His dignity when He did it? He did not forget Himself; and that is put down there that you may know that the deepest act of humility is not inconsistent with dignity. He, knowing that He came from God, and that He was just about to go back to God, would do this, the humblest of all acts. He would show us before He went up to the throne of the universe what He is who is sitting on the throne; because if He had not done this who was with God from all eternity, dwelling with Him in unapproachable light, we should not have been able to think that there was such humility on the throne. But now we shall know forever and ever what He is that is sitting upon the throne. Let us learn another thing--what it is that goes to God. It is humility that goes to God as well as comes from God. We must be humble, then; we must go on humbling ourselves more and more to the very last, so that at the last, when we at last go, we shall go with nothing but humility--prepared to be just nothing before the throne. When we are nothing God gives us all, and God will not give us His all till we are nothing in our own estimation.

There are two or three reflections, which shall close our subject.

1. The first is--let us write it upon our hearts--that our Christ in glory is as humble now, and will be as humble to all eternity, as He was in that supper room before His disciples. He changeth not.

2. Another reflection is, that as the devil and his angels lost their heaven through their self-importance, through pride, we may lose our heaven as they did through pride.

3. The next reflection is, that there is a spurious grandeur of humility which we must avoid. We are reminded of this by Peter. When Peters turn came to be washed, he said, O no, never, never! My Lord wash my feet? Never! How humble that seems; and yet it was not humility, but a spurious, affected grandeur of humility, in which there is no humility at all. No; I will tell you what humility is. Humility before God is exactly that simple willingness to be served which the babe has to be waited on by its mother. The baby does not object to it. The baby does not say, I am nothing but a poor little baby. No; but it takes it for granted. Now, we must allow God to do with us whatever He will in the same artless, simple spirit.

4. Another thought--that Satan put something into Judass heart that put him off from Christ and heaven. That is in the connection too. Judas was among the twelve, but Satan was putting something into his heart. What was it? The love of this present evil world, and the love of the means by which this present evil world can be enjoyed--the love of what he had in the bag, and the love of putting something more into the bag and increasing it by any means. The devil was putting that into his heart. (J. Pulsford.)

Humility illustrated

I. IN THE CAREER OF THE LORD.

1. Taking our nature (Joh_1:14; Rom_1:3).

2. Assuming our infirmities (Mat_8:17; Heb_4:15).

3. Born in lowliness (Luk_2:7; Luk_2:12; Luk_2:16).

4. Becoming a servant (Luk_22:27; Php_2:6-7).

5. Associating with the lowly (Mat_9:10; Luk_15:1-2).

6. Submitting to toil (Mar_6:3; Joh_4:6).

7. Enduring poverty (Mat_17:27; Luk_9:58).

8. Obeying the law (Mat_3:13-15; Gal_4:4).

9. Refusing honours (Joh_5:41; Joh_6:15).

10. Dying on the cross (Php_2:8; Heb_12:2).

II. IN THE CAREER OF BELIEVERS.

1. Abraham before the Lord (Gen_18:27; Gen_18:30; Gen_18:32).

2. Jacob before God (Gen_32:9-10).

3. Moses in Midian (Exo_3:11; Exo_4:1; Exo_4:10).

4. Joshua before Ai (Jos_7:6-9).

5. Gideon when appointed to save Israel (Jdg_6:15).

6. David at the great offering (1Ch_29:14).

7. John the Baptist (Mat_3:14; Joh_3:29-30).

8. The Roman centurion (Mat_8:8).

9. Peter (Luk_5:8; Joh_13:6-8).

10. Paul (Act_18:1-3; Act_20:33-34).

Conclusion: Pauline commendation of humility (Php_2:5-11). (S. S. Times.)

The importance of humility

St. Augustine makes humility bear to religion the same essential relation which, according to Demosthenes, action bears to eloquence. As the Athenian orator, says he, being asked, What is the first precept in oratory? answered, Action; and What the second? answered, Action; and What the third? answered, Action; so, if you ask me in regard to the precepts of the Christian religion, I answer, first, second, third, Humility. (T. D. Witherspoon, D. D.)

Christ washing the feet of His disciples

Christ appears here as a dramatical teacher. Every act is significant. The old prophets taught in this way. Jeremiahs potters vessel; Ezekiels scales, knife, and razor, are amongst the numerous examples. Christ taught here

I. THAT TRUE GREATNESS CONSISTS IN MINISTERING TO THE GOOD OF INFERIORS. We learn from Luk_22:24, that there was a dispute as to who should be greatest, and that Evangelist records what our Lord said. John records what Christ did. This idea of greatness

1. Condemns the general conduct of mankind. The world regards men great who receive most service, and mix least with inferiors.

2. Agrees with the moral reason of mankind. The greatness of Christ, who made Himself of no reputation, and the greatness of Paul, is that which commends itself to the unsophisticated reason of the world. He who humbles himself to do good gets exalted in the estimation of universal conscience. Disinterestedness is the soul of true greatness.

II. THAT SPIRITUAL CLEANSING IS THE GREAT WANT OF THE RACE (verse 8).

1. That this is so appears from two facts.

(1) Divine fellowship is essential to human happiness. In Gods presence is fulness of joy, and nowhere else.

(2) Spiritual purity is essential to Divine fellowship. Without holiness no man shall see the Lord. Hence Gods command, Wash you and make you clean; and mans prayer, Purge me with hyssop, etc.

2. This cleansing is preeminently the work of Christ. If I wash thee not, etc. His blood cleanseth from all sin. Unto Him that loved us, etc.

3. It extends to the whole life of man (verse 10). Though regenerated, a man is not perfect. Every day brings its defilements and requires its purifications.

Conclusion: At the table were three types of character.

1. The perfectly clean--Christ.

2. The partially clean--the disciples.

3. The entirely unclean--Judas. (D. Thomas, D. D.)

Washing the disciples feet

I. IT IS THE QUALITY OF AN UNFETTERED SPIRIT. The possession of an unfettered spirit is the gift of humility, a possession which can be yours and mine only as we rid ourselves of those fetters with which society and business and fashions of the day would bind us, and go out in the strength of a loyal affection to Jesus Christ to walk in the footsteps of the Master, bind up the broken-hearted, to visit those who are in prison, to wash the disciples feet, and thus by our very humility illustrate a strength and power for the manifestation of which the world is longing today, as never before, with a great longing.

II. IN SUCH A CHRISTIAN HUMILITY THERE IS ALWAYS MAJESTIC POWER. There is a vast difference between muscular strength and moral strength. Atlas could carry the world upon his shoulders, but it required Christ to carry the world upon his heart. Go back into that valley of Elah in Old Testament times and see the difference between the strength of muscle and the strength of morals. Here comes the Philistine giant out from his camp. Behind him all are boasting of his power and of his prowess; in just a little Israel will be overthrown and the Philistines god will be triumphant. And out from the camp of Israel comes that boy armed only with his sling and his five smooth stones. If you will follow the life of the Lord Jesus Christ, you will find that ever and always the strength of His life was a strength of moral purpose put over against the other strength that the world had to offer.

III. THE WASTE OF A LIFE WHICH IS UNPOSSESSED OF THIS SPIRIT OF HUMILITY. This is a corollary from those last words of the text: If ye know these things, happy are ye if ye do them; because there is always great disaster which comes to an immortal soul when knowledge is not the spur which drives it. There is always something lost in a human life when that life knows more about Christ than it does for the sake of Christ. It is not that there may not be the manifestation of this lovely virtue or of that attractive trait apart from the spirit of humility; but there is a great waste in the life still, because it retains a possession which has not been transmuted into action, because it has not been entirely permeated by the spirit of love. You find a person, for example, who has been living far away among the hills, perhaps in a beautiful home, with everything that pertains to comfort and to luxury about him, but never having gone beyond the borders of the little town in which he has been dwelling. You have had the advantage of a larger acquaintance and of a larger fellowship, and as you speak with that circumscribed life you cannot help confessing to yourself that, although there is very much that is beautiful about it and within it, still there is a great lack there somewhere; there is a waste because that life has not gone out to see what there is to be seen in this world of ours. But just so soon as the Lord opened the eyes of Peters impulsive soul, just so soon as He permitted him to look out upon vistas which he had never seen before, and upon a Divine landscape which had never before fallen beneath his ken, at that moment Peter called out in a great yearning and in a great soul-desire, Lord, not my feet only, but also my hands and my head. (Nehemiah Boynton.)

Jesus washing His disciples feet

Here is

I. MATTER FOR INQUIRY. Is there anything in the conduct of Christ now analogous to His washing Peters feet when on earth? Yes.

1. When He watches over the temporal affairs of His people. When Jesus looks to your family troubles, and bears your household cares, saying unto you, Cast all your care on Me for I care for you, is He not in effect doing for you what He did for Peter, caring for your lowest part, and minding the poor dust-stained body?

2. When He puts away from us our daily infirmities and sins. It is a great act of love when Christ once for all absolves the sinner, and puts him into the family of God; but what long suffering there is when the Saviour bears the follies of the recipient of so much mercy hour by hour, putting away the constant sin of the erring but yet beloved child. To blot out the whole of sin like a thick cloud, this is a great and matchless power, as well as grace; but to remove the mist of every morning and the damps of every night--this is condescension well imaged in the washing of Peters feet.

3. When He cleanses our prayers. They are the feet of our soul, since with them we climb to heaven and run after God. It is oftentimes easier to do a thing over at once anew than it is to patch up a work which has been badly done by others. There are His own prayers for me--I thank Him for them, but I cannot help also blessing Him that He should take my prayers, and put them into the censer, and offer them before His Fathers face; for I am certain that before they can have been fit to offer they must have experienced a deal of washing.

4. When He makes our works acceptable. These may be compared to the souls feet. It is by the feet that a man expresses his activity. We have heard of someone who made sugar out of old rags; but the manufacture cost more than the goods were worth; and this is something like our works. Jesus Christ makes sweetness out of the poor rags of our good works; they cost Him more in the manufacturing than ever the raw material could have been worth, or the finished works themselves are worth, except in His esteem.

5. When He is content to suffer in His peoples sufferings. Not a pang shoots through you but Jesus knows and feels it.

II. MATTER FOR ADMIRATION. When we consider

1. The freeness of the deed. Lord, dost Thou wash my feet? It is perfectly wonderful that He should, for we have scarcely desired the mercy. You do not find that Peter asked Christ to do it. No, it was unsolicited, unexpected. It is great goodness on Christs part to hear our prayers when we really feel our need; but if Christ did no more for us than we ask Him to do, we should perish; for nine out of ten of the things which He gives us we never asked for, and three out of four of them we scarcely know that we want, Have there not been many nights on which you have gone to bed without any particular sense of guilt, and without any special intercession for cleansing? You have forgotten to ask, but He has never forgotten to give. You have risen in the morning; you were not aware that any special danger would come to you, and you did not pray for special protection, but yet He knew it; and unasked and unsought for He has kept you from danger.

2. The glory of the Person. Lord! Master! God! Dost thou wash my feet? He whom the angels worship takes a towel and girds Himself. What a stoop is here!

3. The lowliness of the office. My feet. To wash my head, to purge my mind, to cleanse my hands and my heart, is very condescending; but He does a slaves work, takes the meanest part of me and washes that.

4. The unworthiness of the object of this washing. My feet?

5. The completeness of the washing. When things are washed by careless servants, they want washing again; but when they are washed by the loving hands of Jesus, they cannot be badly done.

III. MATTER FOR GRATITUDE, that having once washed head and hands and feet with blood, He still doth daily wash my feet with water.

IV. MATTER FOR IMITATION. (C. H. Spurgeon.)

The teaching of the foot washing

I. THE TYPE OF OUR LORDS CONTINUOUS LOVE TO US.

1. Christ still acts as the host of His people. How much the life of Christ with His people lay in intense familiarity with them! He began His ministry at a feast, and again and again we find Him eating with His disciples; and the last thing He did was to sit at supper with them. He still saith to His Church, If any man open to Me, etc.; and His own figure for the opening of the new dispensation is the marriage supper of the Lamb. Now Jesus is the host of His Church, providing the gospel supper and entertaining us right royally. He prepares a table before us in the presence of our enemies. He satisfies our mouth with good things, etc. And the Lord is a host who leaves nothing incomplete, and entertains us, not as paupers but as guests, as friends, as distinguished persons who shall not sit among mean men, but shall have their portion among princes.

2. Christ cares for our minor matters with a personal interest. That He should ease their weary hearts, enlighten their clouded brains, I can understand; but that He should wash their feet is wonderful. A little soil on their ankles; He will attend to that, and personally, too. He might have left them to wash one anothers feet. Surely He had but to suggest it and they would have cheerfully waited on each other. Take your little things to Christ, those trials of which your heart says, They are too trifling for prayer. Not so; the Lord loves us to trust Him thoroughly.

3. Christ provides refreshment for His people. What an intense pleasure it is in extremely hot countries to have the feet washed upon coming in after a weary walk. Our Lord washed His disciples feet, not only because cleansing was desirable, but also for their pleasure and solace. He takes great pleasure in giving joy to His followers. When doth the Lord give us these refreshments?

(1) Often after a journey--after a severe trial.

(2) Sometimes before the trial, for these disciples were now about to enter upon a very rough road.

(3) When we are in the house of God, when the Word has been preached, some joyful hymn borne us to heaven; or, best of all, at the communion table.

(4) In our own quiet chambers, and in the night watches.

4. Christ continues to guard the purity of His Church. From the occasion it is clear that He would have us seek the special purifying power of His presence during religious ordinances. We need our feet washed before we come to His table--Let a man examine himself, and so let him eat of this bread, while we are at His table, for there is sin in our holiest things. When we come away from worship we have need to get alone, and cry, Cleanse Thou me from secret faults. This frequent washing is

(1) Absolutely necessary. Ye that follow in His footsteps, walk with clean feet. His ministers especially need this or the people will never cry, How beautiful upon the mountains are the feet of him that bringeth good tidings.

(2) Spiritual: no external form will suffice. Christ washed the feet of Judas with water.

(3) Very readily given.

II. THE MODEL OF HIS OWN LOVE IN HIS PEOPLE. We learn

1. That there will always be need of service in the Church, and always need of service in the particular direction of promoting purity. The apostles were twelve strong men, yet they could not do without a servant; and therefore their Lord supplied the vacant place. And now that the Lord is gone His Church still needs servants, and will never be so clean that it will have no need of foot washing.

2. That we are not to advocate the abrogation of such service. The Stoic would say, What need of washing a mans feet? If he needs it, let him wash them himself. The first law of nature is self-love. Let him mind his own business. That is anti-Christianity: but Christianity says, I am willing that others should help me to be holy, and I am also willing to help others to the same end. Sometimes it is more humbling to have your own feet washed than to wash other peoples, and hence sometimes our naughty pride says, Thou shalt never wash my feet. Yet it must be so, and pride must sit still like a child and be both washed and wiped.

3. That such service should be done very cheerfully. Nobody asked the Master to bring the basin: no one would have thought of such a thing: it was His own heart of love that made Him do it. Let us be also ready to perform any office for our brethren, however lowly. Covet humble work, and when you get it be content to continue in it.

4. That such service should be done thoroughly. How well our Lord took up the servants place. Give your Lord zealous and earnest service; strip to your shirt sleeves, if need be. Do not attempt to play the fine gentleman; is it not far nobler to be a real Christian? (C. H. Spurgeon.)

Reminiscences of the foot washing

In the Epistles of Peter, written many years after this, we find subtle traces of the impression it left upon his mind. There still seemed to rise before him the form of the King taking off His upper garment, tying a towel round His waist, and then, with marvellous self-abasement, washing the disciples feet. Hence the intensely picturesque expression of His charge--Yea, all of you gird yourselves with humility, to serve one another, for God resisteth the proud, but giveth grace to the humble. Literally, Tie on humility like a dress fastened with strings. It is plain that he understood the required imitation of what Christ did when washing the feet of His company, to consist not in copying the outward act, at the same time wearing an outward garment like that which He wore at the time, but in copying the spirit of the act and wearing humility itself. (C. Stanford, D. D.)

Parody of the foot washing

A great authority declares that Peter lives today in the person of the Pope. Then he has changed his conviction on the present subject, if we can accept the Rev. Newman Halls account of the ceremonies of Maundy Thursday. Thirteen persons personated the apostles. They were dressed in white flannel, and were seated on an elevated platform in the south transept, which had been arranged for the ceremony, with galleries of ascending seats for lady spectators, who came in the prescribed costume. Descending from his throne after the benediction, the Pope was divested of his gorgeous outer vestments, and appeared as if in a very large flannel dressing gown, fastened with a cord round the waist; a towel of fine cloth, trimmed with lace, having been tied on him, he walked slowly to the nearest apostle, whose right foot, evidently well washed beforehand was already bare. The stocking had been previously cut so as, without any trouble or delay, to be removed sufficiently for the purpose at the precise moment. Everything was done to facilitate his Holiness in the arduous duty which now awaited him. The apostles were seated at such a convenient elevation that He was under no necessity of stooping. A sub-deacon on his right raised the apostles foot, over the instep of which a second attendant poured a little water, which fell into a silver-gilt basin, held by a third; while a fourth, carrying thirteen towels in a silver basin, handed one of them to his Holiness, who passed it over the foot, which he then kissed. Another officer in waiting was a bearer of nosegays, one of which he then handed to the Pope, who presented it to the apostle, together with two medals from a purse of crimson velvet fringed with gold, borne by the Papal treasurer. The rest were then similarly served; and the whole was done so expeditiously, that in a very few minutes the immense crowd were rushing off to be present at the next ceremony. So does the Pope fulfil what has been called the proudest of titles, Servus servorum Dei. Not only at Rome, however, has this act of our Lord been regarded as the institution of a religious rite rather than the display of an example to be followed spiritually. Many humble Christian societies have adopted this view, and still we find that some devout people are earnest for it. Such worthies, in making the mere sign a resting place of thought, remind us of the case feigned by an old British sage, of a belated and weary traveller, who, on coming up to an hostelry, ready to die for want of a nights lodging, took no notice of the inn, but embraced the signpost. (C. Stanford, D. D.)

The strangeness of our Lords procedure

To provide a guest with water to wash his feet is a common act of hospitality among the Hindoos. It is also considered a privilege and duty for disciples to wash the feet of any celebrated gooroo, or religious guide. But for a gooroo to wash the feet of his disciples would be diametrically opposed to a Hindoos ideas of propriety. Suppose, I said to my pundit, the other day, a celebrated gooroo were to attempt to wash the feet of his disciples, would they allow it? Never, he replied; if he were to make the attempt, they would refuse to allow him; would rush out of his presence; and would think he was gone mad. Such an idea is entirely opposed to the reverence which a disciple has for his teacher, and would not be tolerated for a moment. To permit it would bring reproach upon both teacher and disciple. With these ideas in his mind it is easy to understand how Peter should be startled and astonished when Jesus drew near to wash his feet. Lord, dost Thou wash my feet? Such an act had never been heard of; was contrary to the customs of the country; contrary to every idea of propriety; and calculated to bring reproach upon his teacher. (J. L. Nye.)

What I do thou knowest not now

The inscrutable character of the Divine dispensations

I. THE CONDUCT OF GOD IS IN GENERAL CONCEALED FROM THE KNOWLEDGE OF HIS PEOPLE.

1. It may be the result of necessity. The conduct of God will appear, on the least consideration, too vast and complicated ever to be comprehended by man. Not only is our knowledge limited in reference to nature, but in reference to many sublime truths of revelation. We know not what attainments the mind will make in its disembodied and exalted state, but we seem fully confident that in the present condition there is a limit to its discoveries.

2. It may be the result of design. That He could have stated the reason of chastisement when the rod was inflicted, that He could have made known His design when the suffering was felt, there can be no doubt. But it is intentionally concealed, that the discovery may add to our felicity in a world of greater purity and light and love.

II. THERE IS A PERIOD WHEN THE CONDUCT AND PURPOSES OF GOD WILL BE FULLY AND SATISFACTORILY EXPLAINED.

1. The conduct of God may be partially disclosed in time. Time is necessary for the development of many things. The seed lies in the ground and seems to rot, but if we have patience to wait we shall see the germ, and at a subsequent period a tall and stately tree. Hence, that which once seemed useless and rotten becomes in process of time useful both in blossom and fruit--the one enchanting to the eye, and the other grateful to the palate. Now if it be requisite to wait that we may trace the opening beauties of nature, equally necessary is it to wait that we may trace the conduct of Providence. The singular and diversified history of Joseph may be cited as a proof of these observations. Permit me to observe, before I pass on, that we are not always required to wait so long for the developments of Divine Providence as in a moment of unbelief we are apt to imagine. Disclosures are sometimes speedily made and unexpectedly enjoyed. Peter had merely to wait the utterance of another sentence before he perceived the symbolical character of our Lords conduct. But though, as an antidote to despondency and a stimulus to hope, the disclosure may be made, we are not warranted to look for it with unwavering certainty.

2. That it will be fully revealed in eternity.

III. THIS CONCEALMENT OF THE CONDUCT OF GOD OUGHT NOT TO LEAD TO ANY DISCOURAGEMENT OR UNBELIEF IN THE MINDS OF HIS PEOPLE. Notice

1. The equity of the Divine government. In the administrations of His laws, and in the distribution of His favours, God appears in a two-fold character--as a benefactor and a judge. In the former character, favours unmeritedand unsought are graciously bestowed, and it is this that endears Him to the Christian, and entitles Him to honour, homage, and praise. As a judge He never fails to do that which is right.

2. The parental character of the Divine discipline. (The Evangelist.)

I. THE PROPOSITION. What I do thou knowest not now.

1. As to the intent. Gods people know the general end of His dealings with them--His own glory and their good; but the particulars they are not able to guess--as Joseph when his brethren sold him into Egypt Gen_50:20).

2. As to the extent and effect. We see things sometimes in their beginnings but not in their close; because of

(1) Their intricacy (Psa_78:19; Rom_11:13; Isa_55:8-9; Job_5:9).

(2) Our understandings, which at best are short-sighted, on account both of the dimness of natural reason and the imperfection of supernatural illumination.

(3) A special Divine dispensation. God makes His ways dark to His servants

(a) Because they are not capable of or fit to receive a revelation of Joh_16:12; Heb_5:12).

(b) That their faith may be thereby strengthened, and their dependence on God encouraged (Joh_20:19).

(c) That Gods sovereignty and liberty may be preserved Deu_29:29).

(d) For their discipline--to correct or prevent some miscarriage in them, whether pride, security, or carnal confidence (2Co_12:7).

II. THE QUALIFICATION. Thou shall know, etc.

1. The discovery. He will make known

(1) The justice of His ways, and show that He has done no more than equal (Jer_12:1; Hab_2:13; Eze_18:29).

(2) Their truth, and manifest His faithfulness (Psa_77:8; Jos_23:14).

(3) Their efficacy, and so manifest His power (Psa_78:19).

(4) Their unchangeableness, and so show His constancy (Job_1:17).

(5) Their wisdom, and so justify them to all (Job_12:6; 2Co_1:25).

(6) Their goodness, and so make known His kindness (Rom_8:1-39).

2. The manner of this discovery.

(1) By illumination, so that we may see.

(2) By experience, so that we may feel.

3. The time.

(1) Perhaps in this life. Many Christians have left the world justifying Gods proceedings.

(2) Certainly in the life to come. In Thy light we shall see light. (T. Horten, D. D.)

What I do.

That act of Christs did seem strange, and Peters bewilderment is not to be wondered at. Let us see how the Master dealt with it.

I. WHAT I DO. What a wealth of meaning is stored in these three words. No angel mind can grasp them. He is the great Doer; always doing. My Father worketh, etc. There is nothing anywhere, or at any time, that He does not perform, permit, or control, in mind or matter, heaven or earth.

II. THOU KNOWEST NOT. Put the two pronouns side by side. I stands for the Deity, thou for the mortal. Oh, the folly and pride that criticises and objects to His providential rule! I could not worship a God whose work I could comprehend. How wicked to rebel because our poor capacity cannot gauge the Divine intention. If an architect were to ask you to explain the lines on which Chichester Cathedral is built as you were flashing by it in the express to Portsmouth, you would smile at his unreason, but you are moving across the field of Gods matters more rapidly than that. You cannot pour the ocean into a pond, crowd the light of the sun into a lantern, compress the mind of an archangel into the brain of a schoolboy. Then, again, your affairs are mixed up with the rest of His matters, and what He does you know not, because you are only the smallest cog, and the scope of the machine is beyond your ken; because you are only one thread in the vast loom at which He is weaving, and the pattern and purpose cannot be scanned by mortal eyes. What, then, is the attitude we ought to take? One of implicit obedience and unflinching trust. Though we know not what He does we need never be at a loss to know what He would have us do. But if you set up a will of your own you must suffer. Loyally enter the train of His providence, make its movements yours, and you shall be carried safely to the terminus; but oppose it, and collision will come and eternal wreck--witness the cases of Pharaoh, Israel in the wilderness, Saul, Jerusalem.

III. THOU SHALT KNOW HEREAFTER. In Peters case the revelation followed close upon the mystery. It often does. It did to Joseph in Egypt, Esther in Persia, Luther in Wartburg. But whether here or not heaven will be the land of revelations. Amongst the many mansions there will be the Interpreters house, where we shall look upon the picture of life as it was, and read the translations too. There shall be no night there. (J. JacksonWray.)

Ignorance and knowledge

What we do not know does not lessen or impair the value of what we do know. (H. H. Dobney.)

Existing ignorance and approaching knowledge

I. THE EXISTING IGNORANCE OF THE GOOD. There is much that the best man does not know.

1. In nature. How little does the most scientific man know of the substances, lives, laws, operations, extent of the universe. How deeply did Newton feel his ignorance.

2. In moral government. The reasons for the introduction of sin, the suffering of innocence, the prosperity of the wicked, the tardy march of Christianity, are wrapt in obscurity.

3. The Divine revelation. What Peter said of Pauls epistles we feel to be true of the whole book--difficulties we cannot remove, doctrines that transcend our intelligence.

4. In his own experience. Why should he be dealt with as he is? Why such alternations of joy and sorrow, friendship and bereavement, health and sickness? Why such conflicting elements in his nature?

II. THE APPROACHING KNOWLEDGE OF THE GOOD. Christs words imply that there is a hereafter, and that this hereafter will be a sphere of knowledge.

1. There will be sufficient time for knowing. What ages of study await us!

2. Sufficient facilities for knowing. All existing obstructions removed, and the immeasurable field of truth wide open under a never clouded or setting sun. (Homilist.)

Present ignorance and future illumination

We view the text as containing

I. A STATEMENT OF PRESENT IGNORANCE. We propose

1. To illustrate the fact of this present ignorance. God has been pleased to assist the human mind, by the gift of His own inspired word, and has imparted the influences of His Holy Spirit, by whose agency its meaning--which, to the carnal mind, is frequently obscure--is more fully unfolded. Yet, at the same time, there is a vast sphere over which, as yet, ignorance casts her shadow. We know but in part, etc. For example:

(1) The construction of your bodies; the constitution of your minds; the mode of their primeval union; of their present cooperation, and of their final separation--how much of mystery is here!

(2) Angels. Their residence, occupations, enjoyments.

(3) God, the trinity of persons in unity of essence, the perfections of His nature and the process by which He operates in the creation.

(4) Providential dispensations.

(5) The scheme of redemption.

(6) Eternity.

2. To assign its reasons.

(1) The limitation of our intellectual faculties, arising partly from their inherent constitution, and partly from their being now identified with material bodies.

(2) The pollution of our moral nature.

(3) The positive design of God, in order to continue our fitness for the ordinary associations and duties of life; to mature and to perfect the graces of the Christian character; to create and continue within us a vivid anticipation of the eventual possession of another and a better world.

II. A PROMISE OF FUTURE ILLUMINATION. Observe that the future state

1. Is one of vast and expanded knowledge.

(1) All obstructions will be removed.

(2) Men are there to be brought into direct and immediate contact with objects, the very existence of which they now know only upon testimony and through faith.

2. The vast and expanded knowledge of the future state is identified with the highest interests of our being.

(1) There is much of difficulty in studying, and oftentimes much of pain in acquisition, and its results. There is also much which directly tends to pollute. Ask the philosopher over his midnight lamp; the statesman amid the intricacies of his cabinet; the man of observation amid the buffeting and temptations of the world--one result will invariably be pronounced, All is vanity and vexation of spirit.

(2) Now against all this the knowledge of the celestial state is associated

(a) With our holiness. Not that the knowledge of heaven is an efficient cause of purity; but it will be an instrument for preserving it. Possessing such a knowledge, with such objects from such a source, and from such causes, it is impossible for the inhabitants of heaven to fall.

(b) With our happiness; for holiness is inseparable from happiness. And what must be the result of those contemplations which the heavenly world fully and absolutely reveals to our view of providence and of redemption?

Conclusion: Cherish

1. Faith.

2. Desire.

3. Evangelical preparation. (J. Parsons.)

Rectified knowledge in the future state

It is very interesting to consider ourselves here as only in the childhood of our being, our full manhood being reserved for another and higher state of existence. When a man reviews the ideas, imaginations, and pursuits of his youth, he discovers a number of wild notions which he now would be ashamed to entertain, of false theories which a riper judgment has long ago exposed, and of worthless objects which have long ceased to attract his regards. He finds, moreover, that much which seemed inexplicable has become very plain, and that things at which he used to wonder present no longer any cause for surprise. Thus shalt it be with us hereafter. We shall look back upon riches, and honour, and property--things which now seem to us of great worth and importance--we shall look back upon them as so many toys with which it is wonderful we could ever have been pleased. Many of our present notions and opinions, though framed with care and maintained with pertinacity, will appear to us like the dreams and fancies of boyhood, which fade before the light of riper years; and the dispensations of Providence at which we now wonder, and beneath which we are too often impatient, will become as simple to us and as worthy of our gratitude as the discipline and correction we have received from earthly parents, which, whilst we were young, may have appeared to us harsh and unaccountable, but of which in later days we see all the reasons and feel all the worth. (H. Melvill, B. D.)

At best our knowledge of Gods designs is fragmentary

If we could know as much as we desire it would probably make us insane. We have seen gardeners pull down the awnings in their greenhouses. Plants may sometimes have too much sun, and so may we. (T. Adams.)

A clear view of lifes mysteries

A traveller, as he passed through a large and thick wood, saw a part of a huge oak which appeared misshapen, and seemed to spoil the scenery. If, said he, I was the owner I would cut down that tree. But when he had ascended the hill and taken a full view of the forest this same tree appeared the most beautiful part of the landscape. One day we are to have clearer vision of lifes mysteries.

The present obscure because unfinished

You go into the workshop of the artist who is framing a great structure. You see here a stone of a peculiar colour; there a stone of another colour; here one of this, and there one of that angle. You would not say to the artist, You had better take this stone or that stone next; you would submit to his superior wisdom. He sees the whole of the structure as it stands complete before his mind. What do you know of the whole plan? These few stones that you see can give you but the most imperfect conception of the cathedral in which they are to be placed. In Gods providence I submit to the superior wisdom of the Great Architect. He takes from the earth one man and leaves another. We are amazed; we cannot understand it; we know not the plan that lies in Gods mind. (W. Hamma, D. D.)

Hereafter, not now

Christs hereafter has a large scope. In this case it might mean

1. Presently--as soon as He had taken His garments and was set down again (Joh_13:12-15).

2. The later life of the apostle--when the Holy Spirit had led him into all truth, and he began to see in this act an epitome of all Christs life, work, and teaching.

3. That haven of everlasting repose, where every mystery shall be read aright in the sunshine of the Saviours presence. Let us now apply the text to

I. CHRISTIAN ORDINANCES.

1. Which of us has not asked himself, in taking part in the services of the Church, What is the meaning, hope, use of this entering a particular building, kneeling at certain rails, hearing and uttering of sounds, eating bread, drinking wine, sprinkling of a little child with water?

2. We can answer these questions most satisfactorily in these words of Christ. The operation of the Holy Spirit is observed not in the agency, but in the effect. It is mere impatience to say, Because I cannot see which way the Spirit came or went, I will not believe. Or, because I cannot see the connection between this word of God and my soul--because I cannot understand how my poor voice can make its way into the Eternal Presence, etc.--therefore I will forsake the assembling of Christians together, and trust that grace, the only real thing, will come to me all the same in solitude.

3. We hope that the hereafter thus promised is the nearest of the three. If a man will earnestly set himself to use the ordinances of the gospel, we trust that he will be enabled very soon to know what Christ does in them. And certainly, if we never find any good from any of them, we have cause for anxiety and self-suspicion. Every service ought to send us home saying, Lord, it was good for us to be there; it has enabled me to hold converse with Thee, and to go on my way rejoicing.

II. That which is true of ordinances is no less true of DOCTRINES.

1. There are many things which Christ teaches, and which the teaching of Christ presupposes as already communicated that we know not. We receive them; they lie on the surface of the intellect--unharmonized particulars--but they do not enter into our thoughts and feelings as truths grasped and realized. When we re-examine them they are each time as difficult as before, and we despair of ever fitting them into our plan of truth. There are some which we could wish away; the doctrines, e.g., of grace and freewill, of the existence of evil, of the atonement, of the Spirit.

2. In regard to all this hereafter is nearer and a more distant.

(1) The first sound of these difficulties is daunting, yet, when we look into them we see a ray of light soon. Few, if any, are created by the gospel. Most certainly the existence of evil had place before, and would have place without, the gospel. Each, when tried not by the intellect but by the heart, diminishes almost into nothing, and is qualified by such accompaniments, that practically its force is almost nothing, as regards piety and life. It may be a hard saying, Whom He will He hardeneth; but if along with that there stands the promise, Ask, and ye shall have--If any man thirst, let Him come unto Me and drink, we see at once that the object of the doctrine is rather attraction than repulsion.

(2) And what I know not now I shall know hereafter. Life is troubled and confused; its opportunities of Divine study are rare and brief, its distractions many, the illusions of its sight and thought powerful, the gaze of the intellect into Gods heaven dim and unsteady. But eternity will be free from all these interruptions: and when God Himself, revealed in open vision, becomes the instructor, we shall advance apace in that science of sciences, which is the knowledge of the glory of God in the face of Jesus Christ.

III. The text is no less true of PROVIDENCES. There are many things in the conduct of this world, whether in the affairs of empires or individuals, which are difficult to make consistent with the truth of a Divine Ruler. We make, some of us, too free a use of the word mysterious in our judgments upon Providence. There is nothing mysterious in the removal of a good man to his paradise, even though it leave a neighbourhood sad and a family fatherless, nor in any event which instructs the living or makes heaven more real to us, reflection easier, or repentance more resolved. The mysterious thing is, when evil is allowed to spread unchecked; when souls are lost in sin for which Christ died; when unprepared men are hurried to judgment without a moment for thought; when the Gospel of Christ seems to make so little progress. It is concerning these things that we have to say, What I do, etc. And though we must not call affliction in its commoner forms a mystery, yet there is a sense in which even to it may be applied these words, and the Christian mourner, or watcher, or wrestler, with indwelling corruption, may be bidden to look up, and say, The time is at hand, for my Master tells me so, when I shall know why I was so buffeted and tempted. Even in the near hereafter I may be able to say, It is good for me that I have been afflicted; in the great boundless hereafter I shall certainly read all clearly, and be satisfied when I awake in His likeness. (Dean Vaughan.)

Present mysteries, future solutions

Gods providences, says the godly Flavel, like the Hebrew letters, are often to be read backward.

1. Sense doubts, while faith trusts.

2. The one questions while the other obeys.

3. The one must reason out all mysteries, all Gods ways, while the other can take them on trust. Though no affliction for the present seemeth joyous, but grievous, nevertheless, afterwards, etc. (Homiletic Monthly.)

The patient waiting and obedience of faith

The subject suggests

I. A CAUTION AGAINST THE SPIRIT OF HASTY DOGMATISM.

1. Respecting the Divine procedure. Peter was over hasty in judging Christs action, for he was ignorant. Had he waited Christ would have made it clear. We, too, are incompetent to comprehend the Divine procedure.

(1) When we consider the Doer it is not surprising that there should be much that is mysterious in His varied action in the universe. A man may do and say many things confounding to the intellect of his child; much more the infinite God.

(2) No wonder that in a system so vast and complex there should be many things that appear to our limited view to conflict with Divine goodness, wisdom, and power; but the wise man will not conclude that the conflict is real; He will rather wait. Ignorance should be modest in its judgments.

2. Respecting the difficulties of Divine revelation. Because you fancy you see some contradictions in the Bible, or something opposed to science, do not rush to the conclusion that therefore the Bible is false. Wait! There may be a mistake somewhere outside the Bible. That which contradicts it may be mere hypothesis, or that in it which contradicts may be your own mistaken interpretation. A little more light may remove the difficulty.

II. THAT WHATEVER DIFFICULTIES THERE MAY BE SURROUNDING OTHER THINGS, AND HOWEVER IGNORANT WE MAY BE RESPECTING THEM, THERE IS AT LEAST ONE THING PLAIN--THE PATH OF DUTY. Peters duty was plain, it was to obey Christ. No matter whether he saw the reason or not. The Scriptures, if they do not resolve your difficulties, yet do light up the path in which you should walk. If they do not supply all desirable light for the head, they do supply all needful light for the feet.

III. THAT OBEDIENCE IS THE CONDITION OF KNOWLEDGE. Christ did not impart knowledge, and then tell Peter to submit. Do what Christ enjoins and you will the better learn of Him. If any man will do His will, etc. Patient acquiescence and trustful submission are the best guarantee of our knowledge of Divine things. The light becomes clearer and fuller as we follow it. Turn your back on it, and you shall go deeper and deeper into gloom. (A. Bell, B. A.)

The next life an interpreter of this

This life is like a bale of silk on a loom, that winds itself up as fast as it is woven. You do not know what the figure is until it has been taken off and unrolled; then you begin to see what it is. This life weaves; the other life reveals. No man that is doing these great things can tell that he is the cause of the effect. Nobody can tell what he has done. A mans real life is not in his body; it is that celestial life within himself that has no external exponent. (H. W. Beecher.)

The unknown ways of love

I. IN OUR LORDS DOINGS THERE IS MUCH WHICH WE CANNOT UNDERSTAND. We may know the external part of what He does, but there is more in His actions than any of us can conceive. The work of Jesus is lower than thy fall, higher than thy desire. Even His acts of loving condescension we do not fully understand; how can we (Joh_13:3-4)?

1. Was anything that Jesus did understood while He was doing it! He is born a babe in Bethlehem, but to the mass of mankind He was unknown. He lived the life of a mechanics son; a life the most august in all human history, but the world knew Him not. He came forward to preach; did they know who it was that spake as never man spake? or comprehend what He spake? At last He laid aside the life He had so strangely taken; who knew the reasons of His death upon the cross? He could say even to His own disciples, of all that He had done, What I do thou knowest not now.

2. This is true too of every separate gift which our Lords love has given to His people. You have been justified, but do you fully know the wondrous righteousness with which justification has endowed you? You are accepted in the beloved, but did any one of you ever realize the full sweetness of its meaning? You are one with Christ, and joint heirs with Him. He is betrothed unto you in an everlasting marriage, know you what all that means?

3. Our Lord is doing great things by way of preparing us for a higher state of existence. We know that they are being done, but we cannot as yet see their course and ultimate issues. The instrument does not comprehend the tuner; the tuner fetches harsh sounds from those disordered strings, but all those jarring notes are necessary to the harmonious condition which he is aiming to produce. If the discords were not discovered now, the music of the future would be marred.

II. OUR WANT OF UNDERSTANDING DOES NOT PREVENT THE EFFICACY OF OUR LORDS WORK. The Master washes just as clean whether Peter understands it or not. A mother is washing her little childs face: the child does not like the water, and it cries, but it is washed all the same; the mother waits not for the child to know what she is doing, but completes her work of love. So is the Lord often exercising Divine arts upon us, and we do not appreciate them; perhaps we even strive against them, but for all that He perseveres. Does the tree understand pruning, the land comprehend ploughing? yet pruning and ploughing produce their good results. The physician gives medicine which is unpalatable, and which causes the patient to feel worse; this the sufferer cannot understand, and therefore he draws unhappy conclusions; but the power of the medicine does not depend upon the patients understanding. If a fool eats his dinner, it will satisfy his hunger as much as if he were a philosopher, and understood the processes of digestion. It is not necessary for a man to be learned in the nature of caloric in order to be warmed. A man may be ignorant of the laws of light, and yet be able to see; he may know nothing of acoustics, and yet be quick of hearing. A passenger who does not know a valve from a wheel, enters a carriage at the station, and he will be drawn to his journeys end by the engine as well as if he were learned in mechanics. It is the same in the spiritual world. We think it so essential that we should form a judgment of what the Lord is doing. It is better to trust, to submit, to obey, to love, than to know. Let the Lord alone; He is doing rightly enough, be sure of that.

III. OUR NOT BEING ABLE TO KNOW WHAT THE LORD DOETH SHOULD NEVER SHAKE OUR CONFIDENCE IN HIM. Some things which the Lord has done bear upon their very forefront the impress of His love, but I hope you know enough of Him to be able to believe that where there are no traces of love apparent His love is as surely there. This washing of the feet was the act of the Lord Himself. Now, when the Master and Lord is the actor, who wants to raise a question or to suggest inquiry? Do you know Christ? Then you are sure that He will never act unkindly, unbecomingly, or unwisely.

IV. OUR WANT OF UNDERSTANDING AS TO WHAT OUR LORD DOES GENERALLY SHOWS ITSELF MOST IN REFERENCE TO HIS PERSONAL DEALINGS WITH OURSELVES. We are too close home to see clearly. The looker-on sees more than the player. We generally form a better opinion of another than we do concerning ourselves. So we must not expect when Christ is personally dealing with us that we should be able to understand. Besides, if He be afflicting us we are generally in an unfavourable state of mind for forming a judgment. When a patient is under the knife he is a poor judge of the necessity of the operation or the skill of the surgeon. In after days, when the wound has healed, he will judge better. Judge nothing before the time.

1. I do not wonder that Peter could not understand, for it is always a hard thing for an active and energetic mind to see the wisdom of being compelled to do nothing. It is hard to be put on the shelf among the cracked crockery, while yet you feel you could be useful if you had but strength to leave your chamber.

2. Then, what is worse, Peter not only cannot do anything, but must be waited on by his Master, whom he loved to serve. He would say, Cannot I do it myself? I am not used to be waited on. It is very unpleasant to an active man to be dependent upon others. To stand in need of anxious prayers, and to arouse pitying thoughts, seems strange to those who have been accustomed to do rather than to suffer. We become inquisitive, but the Saviour says, What I do thou knowest not now.

3. All the while there is in our mind a sense of insignificance and unworthiness, which makes our receipt of favours the more perplexing. What, says Peter, Shall I be washed by the Lord Jesus Christ? So it seems to us unworthy sinners.

4. Yet, if our eyes are opened, the Lords afflicting dealings are not so wonderfully mysterious after all, for we need purging and cleansing even as Peter needed foot washing.

5. There was a needs be of fellowship. If I wash thee not thou hast no part with Me. You cannot have fellowship with Christ except He does this or that for you, nay, especially except He tries you; for how shall you know the suffering Saviour except you suffer yourself?

6. There was a needs be yet again to learn the lesson of washing their brethrens feet by seeing the Lord wash theirs. No man can rightly wash anothers feet till his own feet have been washed by his Saviour.

V. UPON THIS POINT AND MANY OTHERS WE SHALL ONE DAY BE INFORMED.

1. That hereafter may be very soon. Peter knew within a few minutes what Jesus meant. A child is in an ill temper because there has been a rule made by the father and not explained, and so it thinks of some unkind motive on the fathers part. In a minute or two after it understands it all, and has to eat its own words.

2. Peter understood his Masters washing His feet better after his sad fall and threefold denial. When he perceived how sadly he needed washing, he would prize the token which his Lord had given him. At a certain point of your experience you will possibly discover the explanation of your present adversity.

3. After the Lord had said to him, Feed My sheep, and Feed My lambs, another method of explanation was open to him. Often does our work for Jesus unfold the work of Jesus.

4. Yonder in heaven, best of all, Peter understands, for he sings, Unto Him that loved us, etc. All things will be clear when we once pass into the region of light. (C. H. Spurgeon.)

Gods work in our behalf

I. GOD IS DOING SOMETHING FOR US. Every life is a little Bible--a revelation of God. Everything is from God. Lifes meaning is God.

II. WE KNOW NOT WHAT IT IS. We misinterpret the events of life--like Jobs friends. It were better not to know. Yet we do know in part--have blind hints of the Divine meaning in our lives.

III. WE SHALL KNOW HEREAFTER. The end explains all. Face to face, eye to eye. God, at last, will make plain all His providences. (George Elliot.)

Reasons for submission

I. THE SAVIOURS WISDOM. As St. Peter emphasises Thou, our Lord lays stress upon I. All My past intercourse should teach you to submit to what I think best for you in My wisdom (Isa_28:29).

II. THE DISCIPLES IGNORANCE. Equally does our Lord emphasize Thou. The ways of God baffle us, and that idle boast, We shall soon lay bare the throne itself of the Eternal, is but the mere froth of human vanity. The ignorance of Joseph and Job of the reasons of their trials is illustrative of ours.

III. THE PROMISED EXPLANATION.

1. It came soon in part (verses 8-10, 13-17).

2. More fully at Pentecost.

3. Clearer still in heaven.

4. Completely at the Second Advent. (Family Churchman.)

The night-flowering cereus; or, the beauty of unfolding providences

I was walking with Wilberforce in his verandah, says a friend, watching for the opening of a night-flowering cereus. As we stood by in expectation, it suddenly burst wide open before us. It reminds me, said he, as we admired its beauty, of the dispensations of Divine Providence first breaking on the glorified eye, when they shall fully unfold to the view, and appear as beautiful as they are complete.

Thou shalt never wash My feet

Washing the disciples feet

Learn

1. That they who, like Peter, refuse to believe in or conform to requirements of the Master which they do not fully understand or sympathize with are in danger of getting where they have no part with Him.

2. That if we submit to His will we shall in due time understand the significance of His treatment.

3. It is good to be zealously desirous of abundant blessing, a generous supply of grace. But it is sometimes necessary also to wait patiently for the Lord, to learn of Him, perchance slowly, and one thing at a time.

4. That in the kingdom of Jesus Christ the crown bearer is the feet-washer.

5. That our knowledge of Christian duty becomes a blessing in proportion as it is transmuted into practice. Sentimental admiration of humility and lowly helpfulness is one thing, being humble and helpful is another.

6. The passage affords us, as Bruce has well shown, an excellent intimation of what constitutes the perfection of obedience. It lies in letting the Lord change places with us, and, if it seem good to Him, humble Himself to be our servant. Our true humility is not to object to Christs humiliation, but, on the contrary, to recognize its necessity in order to our deliverance from sin. They honour not God who deny the Incarnation and the redeeming death of the eternal Son as unworthy of Him. Rather do they doubly dishonour the Divine Being; first, by misconceiving wherein His glory lies, and, next, by ignoring their own need of redemption. The only genuine piety is that which owns mans moral defilement and leaves God to remove it in His own way. (Boston Homilies.)

The washing of Peters feet

I. THE MIXTURE OF EVIL IN THE EXPERIENCE OF THE GOOD. Peter on the whole was a good man, and his language here expresses something that was really good, just that sense of Christs greatness and his own unworthiness as appears in Luk_5:8. Thy condescension overwhelms me. But associated with this is Peters want of reflection, of ready acquiescence and his characteristic impulsiveness. He should have felt such unbounded confidence in Christ as to submit without resistance or reluctance. This shows the necessity

1. For self-scrutiny. Who can understand his errors.

2. For Divine cleansing, Cleanse thou me from secret faults.

3. The advantages of death. With the good all imperfections are left this side of Jordan. Yonder is unmixed good.

II. THE DANGER OF A RIGHT FEELING LEADING TO EVIL. Peters humility was right, but it led him to oppose Christ. A sense of our own unworthiness and of Gods greatness, right in itself, may lead to wrong results.

1. To the rejection of Christs mediation. How can the Maker of the universe have sent His Son to die for this little world of rebellious worms.

2. To the rejection of Gods personal providence. God is too great and man too little for such a thing.

3. To the rejection of Christian consolation.

III. THE RAPIDITY WITH WHICH THE SOUL CAN PASS INTO OPPOSITE SPIRITUAL MOODS (verses 7, 8). This power indicates

1. The greatness of human nature. We know of no other creature that can pass through such changes. All irrational creatures move in a rut, which they cannot leave. Man has power to defy time and space, to live in the future, and to revel in the distant.

2. The necessity for reflection. Without this men will ever be at the mercy of external influences. Thoughtless men of impulse are like feathers on the wind--the sport of circumstances.

IV. THE DEPENDENCE OF PERFECTION IN CHARACTER UPON AN INCREASE OF DIVINE KNOWLEDGE (verses 7, 12-14). (Homilist.)

Christian purity

I. ITS NATURE.

1. The evil from which we are to be cleansed. Christ evidently had Judass sin in view (Joh_13:2; Joh_13:11). And in Joh_13:8, He manifestly implies that the sin of the betrayer was the sin into which they would fall unless purified by Him. This is the root and ground of every other sin. Every man has the Judas nature in him. Consider what that sin was. Avarice was only the last form which it assumed. Go deeper and we shall discover its spirit and essence in intensely carnal selfishness. Look at any form of this and you will see that its natural development is the Judas sin--all things sold for its own gratification. Its laws of growth are all there. It shuts out Divine influences, creates unbelief, hardens the heart, and reaches its consummation in the sale of Christian principle. The world for eighteen centuries has cast stones at Judas, but the thoughtful Christian will be constrained almost to stand by his side and say, Had it not been for Gods grace, this tendency to sin in me would have led to that consummation, and I had sold the Christ too. This, then, is the evil from which we need cleansing.

2. Whence comes the purifying power? The answer to this we find expressed in the symbol. The highest stooping to the lowest, that He might purify them from sin … Connect with that the words, Having loved His own, He loved them unto the end, and you will reach the power in Christ which purifies the soul. This is the power which shatters the idols of the heart; which makes the life a sacrifice. In the hours of fiercest trial, only let us feel, He became a servant for me, and this will bind the heart as with golden chains to Christ as its Master and Lord.

II. ITS PERFECTION. How are we to be wholly cleansed from this dark temptation? Now, mark, they needed not a special purifying; but to let that power pervade their whole natures they needed to wash their feet. Two thoughts are involved here.

1. The purifying must pervade the lowest powers of life. The feet, as representing the least, lowest actions and energies of life, those which come into actual contact with the world. The most trifling outward act has a power to corrupt the spiritual life. One evil deed leaves its scar; one such impedes prayer, because the dark nature within you will find an outlet there. You are encircled by foes; leave no portal unguarded. You are surrounded by a torrent; leave no break in the dyke.

2. The purifying must advance with advancing life. The feet again, as representing the progress of life. Past purification will leave the advanced life untouched If a man tries to live always on the power of the first grace given, he will fall. We must go to the Cross daily. (E. L. Hull, B. A.)

If I wash thee not thou hast no part with Me

Spiritual washing

I. BY THE LORD PERSONALLY.

II. OF THE SINNER INDIVIDUALLY.

III. FOR THE SUBMISSIVE EXCLUSIVELY.

IV. FOR HIS SALVATION ETERNALLY. (S. S. Times.)

Spiritual washings

I. BY WHAT?

II. IN WHAT?

III. ON WHAT CONDITIONS?

IV. WITH WHAT RESULTS? (S. S. Times.)

Spiritual bathing

Humboldt tells us that, after bathing among the noctilucae in the phosphorescent water of the Pacific, his skin was luminous for hours after. In a spiritual sense is it not true that when we bathe, so to speak, mind and heart in the truths and influences of Christianity, allowing, seeking their appropriate effect upon us, the whole character shines with heaven-given light and beauty, that we can hear about with us into the common scenes and daily duties of life? But the means need to be repeatedly used if we would have the effect continued. Let then our devoutness be habitual. Let thought and love find their home in the truth as it is in Jesus, and our profiting will appear unto all. (Homiletic Monthly.)

The sine qua non

I. THE GREAT OBJECT OF OUR DESIRE.

1. To have a part in Christ.

(1) In the merit of His righteousness.

(2) In His death.

(3) In His resurrection.

(4) In His ascension.

(5) In His intercession.

(6) In His kingdom.

(7) In His second advent.

2. I hope most of us know what it is to have a part in Christ. But if we do, the blessed fact is altogether due to grace, and it could never have been so if we had not first been washed. If we do not then this is a blessing worthy of the utmost intensity of desire, and one which we must obtain or sink down to destruction, since to be without Christ is to be without hope.

II. THE ESSENTIAL QUALIFICATION FOR OBTAINING AND ENJOYING A PART WITH CHRIST--being washed by Him. Then, the qualification is not one of merit on our part, but one of mercy on His. If He had said, Except ye obtain a superior degree of holiness, ye have no part in Me, we might have despaired; but the very chief of sinners may find comfort in such a word as this. But what is meant by this washing?

1. No man has any part in Christ who does not receive the first all-essential washing in the precious blood, by which all sin is once and forever put away. The moment a sinner believes in Jesus Christ, his iniquities are seen as laid on Christ the Substitute, and the believer himself is free from sin. But without faith in the atonement thou canst have no part in Christ.

2. There follows a second cleansing, viz., daily pardon for sin through faith in Jesus. As day by day we fall into sin, we are taught to pray each day, Forgive us our trespasses, as we forgive them that trespass against us; and there is provision made in Christ Jesus for this daily pardon, since besides being the Paschal Lamb, our Lord is the morning and evening Lamb for daily guilt. The priest of God, when consecrated first, was washed from head to foot, and so baptized into the service of the sanctuary; but each time he went to offer sacrifice he washed his feet and his hands in the brazen laver. No need to give the complete immersion on each occasion; but accidental defilement, incident to everyday life, had to be cleansed away, not to make the man a priest, but to keep him in proper condition for the discharge of his office. The leper, once purged under the law, was clean, and might go into the congregation of the Lords house; yet as a clean man, he had the ordinary need to wash which was incidental to every Israelite.

3. Another thing included is the continual sanctification which faith in Jesus Christ carries on within by the Holy Spirit. If a man profess to be a Christian, and is not in his walk and conversation holier than other men, that mans profession is vain. If Jesus wash not your tongue, and cleanse away those angry, or idle, or filthy words; that baud, and render it impossible for it to perform a dishonest or unchaste act; that foot, and render it impossible it should carry you to the haunts of vice and criminal amusement, you have no part in Him.

4. The daily communion which the true Christian has with Christ.

III. WHY THIS WASHING IS SO ESSENTIAL. Because of

1. The claims of Christ. Suppose a man shall say, I have no need of washing, brethren, it is clear that he has no part in Christ, because Christ came on purpose to cleanse His people from their sins. He came not to call the righteous, but sinners to repentance. You have no part in Christ, then, however much you applaud Him, unless you are washed by Him, for you have rejected that for which He lived and died.

2. Christ is Himself so infinitely pure that we must first be cleansed by Him before He can enter into fellowship with us. There is a fellowship with us as sinners which He graciously adopts, for He receiveth sinners and eateth with them; but into fellowship with His deep thoughts, His blessed purposes, and His Divine nature. He brings no man till first He has washed him in His blood.

3. The blessings which are in Christ are so spiritual that till we are cleansed we cannot enjoy them. Who can see God but those who are first made pure in heart? Who can have peace with God but those who are justified by faith?

4. Mans nature is such that it is impossible for him to have part with Christ without washing.

IV. SOME THINGS WHICH HAVE BEEN PUT FORWARD AS SUBSTITUTES FOR BEING WASHED BY JESUS CHRIST.

1. Peter had such love and admiration for his Master that he very humbly said, Dost Thou wash my feet? Humility will not save you.

2. Peter had performed distinguished service for his Master. Though any of us should possess tongues of men and of angels, and give our bodies to be burned, yet if Christ wash us not, we have no part in Him.

3. Peter had enjoyed very remarkable views of Christs glory. I hear men boasting of the coming glory; but it is not as glorified that Jesus puts away sin. Though a man bathe day after day in the very light of the Millennium, yet if Jesus wash him not it profiteth him nothing.

4. Peter had walked the water once and found it marble beneath his feet. If thou hadst faith to remove mountains, yet if thou hadst not this washing, thou wouldst have no part in Christ.

5. Peter had received deep instruction! Ay, but though you possessed all knowledge, and could interpret all mysteries, yet if Jesus wash you not, you have no part in Him.

6. Peter was full of zealous enthusiasm, but the greatest imaginable zeal does not prove a man to have a part in Christ if he be not truly washed.

V. LESSONS OF WISDOM.

1. Let no supposed humility keep any of you from believing in Jesus Christ.

2. As you must not let a supposed humility, so let no other kind of feeling keep you from Christ.

3. Remember what you are if you remain unwashed, and what you will be if you are washed. (C. H. Spurgeon.)

The connection between a sinner having a part with Christ and being washed by Him

I. A SINNER HAVING PART WITH CHRIST. This includes

1. His being of Christs mystical body through union with Him (1Co_12:12-13 in contrast with 1Jn_5:19; see 2Co_6:17).

2. His having communion with Christ in His saving benefits (1Jn_1:3).

II. A SINNER BEING WASHED BY CHRIST.

1. There is a filthiness in sin whereby the soul is polluted and defiled before the Lord (Eze_36:25; Jer_44:4; Isa_4:4). This consists in its contrariety to the holiness of God (Exo_15:11). Hence

(1) It makes the sinner loathsome before God (Zec_11:8; Habbakuk 1:13; Psa_5:4).

(2) It fills the soul with shame before God (Eze_16:60-61; Gen_3:10).

2. Christ has them all to wash who get part in Him (Rev_1:5; 1Jn_1:7).

(1) There are two things in Christs blood which make it cleansing.

(a) An infinite value and dignity (Act_20:28).

(b) An infinite energy and efficacy (Heb_10:20).

(2) In all washing there are two things to be distinguished.

(a) The loosing of the filth of sin sticking to the soul--as pitch sticks to mens fingers (1Co_15:56). This is done in our justification.

(b) Its removal from the soul--as water takes filth right away. This is done in sanctification (Heb_9:14; Rev_7:14).

(3) This cleansing lies in three things.

(a) The putting away of former loathsomeness, so that God can look on the soul with complacency (Rev_1:5-6).

(b) The making of the soul fair and clean before God (Son_4:7).

(c) The removal of legal shame.

(4) Faith is the instrumental course of this cleansing (Act_15:9; Rom_3:25).

III. THE INSEPARABLENESS OF THE TWO.

1. In respect of their subject. He that has the one has the other.

2. In respect of time. They are simultaneous. (T. Boston, D. D.)

Communion with the Saviour inseparable from holiness

Let us consider that purification, without which all our hope of an interest in Christ is vain.

I. The CONDITION If I wash thee not. This reminds us that sin is of a defiling quality. Man may palliate the evil, but in the view of the Supreme Judge it is unspeakably vile and hateful. And when the sinner himself is convinced of sin he sees it in the same light. He loathes himself for all his abominations. This enables us to determine what our Saviour means by washing us. As water removes defilement and restores to purity, so the influences of Divine grace deliver us from sin and make us truly holy. We do not indeed mean to intimate that real Christians are entirely freed from all sin here. Unmixed purity is the privilege of heaven. But let us remember, that though this work is completed in eternity, it is begun in time.

II. The DREADFULNESS OF THE EXCLUSION--Thou hast no part with Me. Hear how the apostle Paul speaks of a privilege from which you are excluded. But what things were gain to me, etc. But you say, you do not thus value Him; you prefer a thousand objects to an interest in Him--and therefore to you there seems nothing so very dreadful in this threatening. But the question is--whether your judgment be a righteous one. A pearl is not the less precious because the swine tramples it under foot. A toy is not more valuable than a title to an estate because an infant or an idiot may give it the preference. And the question also is, whether you will always remain in the same opinion. Will the day of judgment operate no change in your sentiments? Will not the approach of death alter your convictions? If our Saviour was an unimportant character, your exclusion from Him would not be so fatal--but the fact is, that everything you need is found in Him, and to be derived only from Him. No being in the universe can fill His place, and do for us what He is able to do. And therefore, if He will have nothing to do with us, our case is indeed miserable and hopeless. We are wanderers without a guide: dying patients without a remedy: exposed to the deluge, and have no ark. It matters not to whom else we belong. Neither is there salvation in any other, etc. To have no communion with Him in whose favour is life; to hear Him say, I have a family, but you are no part of it--you are not a child, nor even a servant; to bear Him say, I have a plantation, but you are not in it, I have in reserve for my followers, thrones of glory, rivers of pleasure, fulness of joy--but as for you--you--have neither part nor lot in the matter,--if this be not dreadful,nothing can be dreadful. Especially when we add that there is but one alternative--If you have no part with Christ and His people, you must have your portion with hypocrites and unbelievers, with the devil and his angels! You have already fixed your destiny.

III. The CERTAINTY OF THIS EXCLUSION. There are two ways of proving this.

1. By testimony. If you receive the witness of man, the witness of God is greater. And, says not our Lord, If I wash thee not, thou hast no part with Me? If any man have not the Spirit of Christ, he is none of His.

2. Reasoning from principles.

(1) Christ is pure and holy; His person, kingdom, joy, service are pure. If therefore we are not made pure, we have no likeness in Him.

(2) If Christ is the head, and Christians are the body, let us remember that the head and the body partake of the same nature: and that if Christ be the vine, and Christians the branches, the vine and the branches partake of the very same qualities.

(3) What intercourse can there be where nothing prevails but a contrariety of inclination and an opposition of interest? How can two walk together except they be agreed? What fellowship hath righteousness with unrighteousness?

(4) Without this renovation we should be wholly incapable of deriving happiness from our connection with Him. Our being forever in His presence would only render us miserable. Wherever he may be placed, while he has sin in him, man has hell with him. Conclusion:

1. How exceedingly those misunderstand the gospel, and delude their own souls, who expect to be made partakers of Christ, while they seek not to be sanctified by Him. He was manifested to take away our sin.

2. We may congratulate those who are made free from sin. You have an inheritance among them that are sanctified. You have part with Christ! you partake of His safety and His dignity.

(1) Can you be poor? Having nothing, you possess all things. For all things are yours, etc.

(2) Can you be miserable? Rejoice in the Lord always; and again I say, rejoice. And if you have part with Him in His glory, can you be unwilling to share with Him in His reproach? If you are to live with Him, cannot you die with him? (W. Jay.)

But is clean every whit; and ye are clean but not all; for He knew who should betray Him.--The expressions used by the Evangelist with reference to the traitor show the development and progress of the treasonable thought.

1. He that was about to betray (Joh_6:71).

2. He that should betray (Joh_6:64).

3. He that is betraying (text).

4. He that betrayed (Joh_18:2; cf. Mat_26:48). (T. Whitelaw, D. D.)

Clean every whit

These words teach two different and yet most closely connected truths.

I. The completeness and abidingness of the Divine forgiveness. He who is washed is clean every whit.

II. The second is, that after we have got this complete, abiding forgiveness, we still require, while we remain on earth, daily, hourly forgiveness; we still need to wash our feet. This accords with our daily experience; the emblem, as is always the case with Christs figures, exactly accords with fact. But there is a more striking illustration in the book of Exodus. The Lord there tells Moses to consecrate Aaron and his sons as priests. In doing this their bodies were wholly washed with water. This was the consecration washing, and this was never to be repeated. But in the next chapter, Moses is commanded to make a laver, or large basin of brass, and put it between the brazen altar and the tabernacle, and fill it with pure water. In this the priests, who had been fully washed, once for all, were yet required to wash their feet and hands every time they entered the tabernacle. I believe the Lord referred to this when He uttered the words of this verse. It is as if He had said, When you come as sinners, and believe on Me, I wash you, bathe you, once for all, in My blood. I make you priests unto God; I perfect you forever, in as far as concerns acceptance and approach to the Lord. But, like the typical priests, you will still require, so long as you sojourn and minister on earth, to wash your feet, to seek, and get, forgiveness for your daily, hourly errors and shortcomings. Such seems to be the import of the Lords words. We cannot but feel that there is more intended here than the washing with water. We are lifted into a loftier region; we stand on high and holy ground, and are dealing with that blood of the Lamb of God wherewith He washed and sanctified His Church unto Himself, Clean every whit. I fear that many never get full hold of this blessed truth; they never realize the difference between law and gospel. The law made nothing perfect; the blood of bulls and goats could not take away sin forever; it only procured a respite, a reprieve, a renewal of the bill, as men of business would say. The blood which the Jewish high priest took into the holiest of all, and sprinkled there on the mercy seat, only covered Israels sin for a year; it had to be annually renewed. But the blood which Christ, our High Priest, has taken into the heavenly tabernacle, and sprinkled on the mercy seat there, covers the sins of His believing people forever and ever. There needs no more sacrifice for sin, for by one offering He has perfected forever them that are sanctified; that is, those who are washed and set apart for God. Oh, it is blessed when this truth gets full possession of the heart and conscience! It brings in peace, assurance, hope, joy, holiness, humility. It makes our service one of freedom, gladness, light. But now comes the subordinate truth; the forgiven man still needs to wash his feet. We can easily understand this. Gods forgiven people are still on earth; still in the flesh; and so liable to many sins and shortcomings. What are we to do? We have an advocate; we have a propitiation. If we confess our sins, He is faithful and just to forgive, etc. This will keep up a close, intimate, happy fellowship with God (1Jn_1:7). I suppose this is very much what is meant when it is said (Rev_7:14-15). They had once been washed, and washed forever; but then they continued all their days resorting to the fountain, to wash away the sin and infirmity of life and lip and heart. (John Milne.)

Know ye what I have done unto you?

What

I. IN ITS ETERNAL FORMS.

II. IN ITS INTRINSIC WORTH.

III. IN ITS EXEMPLARY FORCE. (S. S. Times.)

What Christ requires of His disciples

I. INTELLIGENCE--Know ye. Sometimes the actions of men have no meaning: they are impulsive and purposeless. Sometimes they have a bad meaning: they have selfish and sensual aims. Sometimes they have a good meaning: they are benevolent and pure in their motives. Christs actions always had a meaning, holy and beneficent, and it is the duty of His disciples to find it out. Two classes of professed Christians act wrongly in this respect.

1. Those who attach no meaning to Christs works.

2. Those who attach a wrong meaning to them. What absurd and even blasphemous ideas are current about many of them! Let the real Christian, then, prove all things.

II. Consistency (Joh_13:14). There should be perfect harmony between what they profess to be and what they are. Creed and conduct should agree. The discrepancy between the two is the greatest crime and curse of Christendom. Christ denounces war, worldliness, selfishness, and subjection to the flesh, yet His followers practise them.

III. CHRISTLINESS (Joh_13:15). To do in spirit as Christ did is to follow His example, and not the mere copying of the form. Were we to do all that Christ did we might still be out of harmony--aye, and in antagonism with His spirit. The way for a student artist to become like a great painter, is not to copy most accurately all the strokes and shadings of his model, but to catch the genius that inspired the master. Christs Spirit is the genius of all works of moral beauty and excellence, and if we catch that, we shall be fruitful unto all good works.

IV. HAPPINESS (Joh_13:16-17).

1. Christ desires the happiness of His disciples. Those who profess His name and are gloomy and discontented are not His.

2. The doing in love the things of His loving heart ensures true happiness. The labour of love is the music of life. (D. Thomas, D. D.)

Ye call Me Master and Lord

Christ a Master

I. WE ALL URGENTLY NEED A GOOD MASTER FOR THE REGULATION AND CONTROL OF OUR LIVES.

1. Even in matters secular there is no such thing as absolute independence. We are the subjects of the sovereign, who in turn is subject to national law, private advisers, or public opinion.

2. But, especially, in matters spiritual. It is the misery of the ungodly, that they are subject to no law but that of their own folly and passions. What a mercy that we have been placed under the management of Him whose regulations form the perfect law of liberty! That man is the slave whose master is himself; and he alone is the freeman whose master is Christ.

II. CHRIST IS OUR MASTER IN THE TRUE AND STRICT SENSE OF THE TERM--not one who is to be saluted with the name, merely in a spirit of courtesy. His mastership is that of a sovereign, whom his subjects must obey, for whom they must fight, and to whom they must pay tribute (1Co_9:21).

III. CHRIST HAS BEEN CONSTITUTED OUR MASTER BY THE DECREE OF HIS FATHER (Psa_2:6; Act_5:31). So that the devout mans satisfaction is, that, when he does homage to Christ as His Lord, he does homage to the Father, as honouring His appointment (Php_2:9-11). So far, then, is the worship of Christ from robbing of the Father of His honour, that it is an act which we honour both at once (Joh_5:19-23).

IV. THE FATHERS ORDINATION OF CHRIST TO BE OUR MASTER PROCEEDS ON A PRINCIPLE OF EQUITY, and is not an act of mere arbitrary sovereignty. The Father (Heb_1:2; Joh_1:3) commissioned the Son, in His state of unincarnated glory, to create us, and in His state of incarnated mercy to redeem us (Rev_5:12; 2Co_5:14). Since Christ died to save our lives, these lives are most lawfully His, to be consecrated to His service; should we deny Him which service we shall be condemnable, not only for a want of gratitude, but a violation of the law of equity.

V. CHRIST, AS OUR MASTER, IS ENTITLED TO, AND DEMANDS OF US, ABSOLUTE, UNIVERSAL OBEDIENCE; such as is commensurate with our entire being, and the whole economy of our lives, in our works, words, meditations; not only on the Sabbath, but on all clays; not only at the stated hours of devotion, but in the management of business, etc.; as a citizen in your political conduct, and in your domestic relations, etc. (Col_3:17). Does this seem oppressive? Do you feel as if He should be satisfied with only a partial control, and act accordingly? Then

1. How foolish you are; as if there were any part of the economy of your being which could be safely entrusted to the management of yourself.

2. How corrupt you are; since it appears there is some part of your life which will not bear His inspection.

3. How ungrateful you are; grudging the subjection of any part of your life to Him who gave Himself from the manger to the cross for you!

4. How unjust you are; robbing the Redeemer of part of His pain-bought inheritance! If with purpose of heart you can coolly reason that there is one hour of life for the manner of spending which you are under no obligation to consult with Him--then all is wrong, you are still in your sins.

VI. CHRIST IS OPEN AND FREE TO THE APPLICATION OF ALL HIS SERVANTS FOR AID IN PERFORMING THE WORK WHICH HE PRESCRIBES THEM. How many masters act unreasonably and unjustly by their servants in this respect! They starve them so as to enfeeble them, and refuse to furnish them with proper implements for their work. How different the Christians Master! All His commandments are reasonable; and to an unperverted disposition would be easy. And He looks at the subjective weakness and incapacity of our hearts, and sympathises with our infirmity, and communicates strength (2Co_12:9).

VII. Perfect though Christs rights be, and free and ample the help which He vouchsafes, so that all disobedience is without excuse, yet is CHRIST A MASTER MOST FORBEARING WITH THE FAULTS AND FAILURES OF HIS SERVANTS. Had we treated any other master as we have treated Him, long ere this we would have been dismissed from his service. A principal explanation of this forbearance is found in the circumstance that He was once a servant Himself (Heb_5:8); and in our own nature, amid the same scenes of trial through which we pass. And although He stood the trial, yet He does not make this a reason for condemning His weak brethren. But rather, remembering the force of temptation, and how much fortitude it required of Himself to withstand it, He apologizes to Himself for their failures, and easily forgives them.

VIII. AS A MASTER CHRIST REWARDS HIS SERVANTS WITH EXUBERANT LIBERALITY. As if He had done nothing for us as yet, at all, He encourages us to diligence and activity by the assurance of a great recompense of reward. (W. Anderson, LL. D.)

The helpfulness of Christ as Master

Who teaches like Christ? By His Spirit He pours light into the soul, applies His word to the conscience, and draws the heart gently, yet powerfully, to faith, love, and holy obedience. Five minutes instruction in Christs school is worth more than ten thousand sermons. We have seen a child make a drawing from a picture set before him; and as the work grows under his pencil, he is delighted with his own performance, and does not perceive its many defects. The master looks at the work, and surprises the pupil by pointing out deficiencies hitherto unsuspected; he then takes the pencil into his hand, and by a bold touch here, and a stroke there, he produces a new effect; so that the pupil is at once astonished and humbled. Thus a touch or so from the Spirit of Jesus in the heart is more effectual than all the wisdom of the schools, and all the learning of the ancients. Let us inquire, Have we so learned Christ? Devout Mr. Herbert, when He mentioned the name of Christ, used to add, my Master; and thus expresses himself concerning it in one of his poems: How sweetly doth my Master sound, my Master! As ambergris leaves a rich scent unto the taster, so do these words a sweet content, an oriental fragrancy; my Master. (J. M. Randall.)

Christ our Master and Lord

Who went about doing good. This is the shortest and noblest eulogium ever pronounced. I will not give flattering titles unto man. Yet the practice is too common. But now, as to the Lord Jesus, whatever we say of Him that is noble and glorious, we say well, for so He is. Some of this good was mediatorial; some of it miraculous; some of it corporeal; some of it spiritual; and some of it exemplary--as here.

I. THE TITLE. As the Master and the Lord of His people. They learn in His school and serve in His house. In both these titles the main idea is authority. He is Lord

1. By the claims of creation. As He is our Maker, He has an infinitely greater property in us than a creature can have. In Him we live, and move, and have our being. If, therefore, He were to call into His presence a monarch or a philosopher, and say, Take that thine own is, what could either of them take? Not even his existence.

2. By the claims of redemption. Ye are not your own. This gives Him a greater claim than even creation, for redemption delivers us from greater evils, advances us to greater blessings, and is accomplished by a much more expensive process than creation.

3. By their own choice and submission. Once He bare not rule over them; they were not called by His name. But He made them willing in the day of His power. And the glory of His dominion is here--that He does not govern only by external rule, but by internal influence. He illuminates our understanding, and displays to their view His loveliness. And thus we run after Him; for He draws with the cords of a man and with the bands of love.

II. THE OBLIGATION. If I am your Master and Lord

1. You ought to renounce connection with every other; for no man can serve two masters. But His dominion does not interfere with the relations subsisting between man and man. Your rendering unto God the things that are Gods does not prevent your rendering unto Caesar the things that are Caesars. But even this service is regulated by His authority too. Children, obey your parents in the Lord, for this is right in the Lord. He said, Call no man master. Thus He releases His subjects from all authority as to conscience but His own. But said He also, Be not ye called masters. There are those, who refuse dominion, who are ready enough to require it.

2. You ought to obey My commandments. There cannot be a better evidence of sincerity than this. If ye love Me, etc. For a knowledge of His orders, you must repair to the Scriptures, and to these only. You must shun all that He forbids, and pursue all that He enjoins.

3. You ought to submit to My appointments. As He gives us our work, so He must determine when, and where, and how we shall labour and serve Him. Here I am; let Him do what seemeth Him good. You must not, therefore, complain if He restrains you, tries you, bereaves you. He has a right to determine your connections, the bounds of your habitations, the way in which you are to glorify Him; and He never exercises this right but for your own welfare. Some at His bidding cross over land and sea; they also serve Him that wait, and they also serve that suffer.

4. You ought to imitate Me. If any man serve Me, let him follow Me. You see this specified here.

5. You should esteem all you have as Mine, and use it accordingly. Occupy till I come. If you have no title to yourselves, how is it possible that you can have a title to anything that you now call your own?

(1) Do you think that your time is your own, that you may lie as long in bed as you please, or that you may lounge as much in the day as you choose? You will soon appear before Him who has said, Redeem the time.

(2) Can you suppose that your tongues are your own? You will soon be in His presence who said, For every idle word that men shall speak, etc.

(3) Do you think that your substance is your own, that you may either hoard it or spend it as you like? You will soon be in His presence who has told you, To do good and to communicate, forget not, etc.

6. You should be willing to partake with Me in all My estates. If you are to reign with Him hereafter you must suffer with Him now.

7. You may depend upon Me for all the advantages of the relation. Ye shall receive the reward of your inheritance, for ye serve the Lord Christ. It is impossible for you to serve Him for nought.

Conclusion:

1. Entertain proper apprehensions of Christ. He is not only a Saviour, but He is a Lord and Master: Is Christ divided?

2. Beware of hypocrisy and inconsistency. Why call ye Me, Lord, Lord, and do not the things that I say?

3. Some have other lords; some love idols, and after them they will go. (W. Jay.)

The universality of Christs Mastership

In the high-toned sanctities of our Christian worship, on the lower plane of domestic life, with its secret cares, and silent griefs, and angry frets, Christ is our Lord. On the crested wave of business, with its glittering spray and argosies of wealth, and along its turbid and choking shallows, Christ is our Lord. In all the undress and innocent relaxations of life--on the heathery hills, or placid ocean, or in the crowded city--still Christ is our Lord. In the retreat of the counting house or the perilous whirlpool of the public exchange, in the obscurest nook and corner of your life, Christ is your Master and Lord. You have chosen Him as such. Your faith, your profession, affirm Him as such, and He responds to that profession. He is Lord of your spirit, in what it thinks, and feels, and is; of your wealth, and time, and influence; of your pursuits, and pleasures, and possessions; of the most hidden, germinal, and unbetrayed proclivities of the soul; of the totalized aggregate man--Christ is Lord of all. And you are His servants, put in trust with His goods, stewards of His wealth, factors in His household; and He, the Lord and Master, is even now on His return journey, to call each to his account, and to assign his position and award. But what a weight of responsibility does this assumption of the regal sovereignty of Christ entail upon its subjects! What a solemnity does it lend to the ongoings of human life, and what a tragic interest does it give to the dismission of each occupant from his trust! What manner of persons, in view of all this, ought ye to be? (John Burton.)

The Christian a servant

Dr. Muhlenburg gave a beautiful illustration of obedience to his Master when he once took up a tray of dishes in St. Lukes Hospital and carried them down to the kitchen. Some one meeting him, and protesting against his doing such menial work, he quickly said, What am I, but a waiter in the Lords hotel?

If I, then, your Lord and Master, have washed your feet, ye ought also to wash one anothers feet

The sign of the feet washing

Let us look at this act

I. AS REQUIRING THE CROSS FOR ITS INTERPRETATION. Short as this evening was, it was the most memorable on which the sun ever went down, and the eve of the most memorable day that ever dawned. First came the feet washing, then the holy supper, then the discourse, then the prayer. But all that passed within that ante-chamber of the passion had reference to the morrow.

1. Thou shalt know hereafter intimated that the mystery of the whole strange scene would be explained when the Servant of God, and the Minister of mans redemption, would reach the lowest point of His submission, and offer His final oblation of humility. He riseth and laid aside His garments, etc.; even so He left the Fathers bosom, and emptied Himself. He poured water into a basin--but this water is once again changed, not now into wine, but into blood--and washed His disciples feet.

2. Notice some of the specific points of this exhibition.

(1) It was voluntary service rendered in the consciousness of Divine power (Joh_13:3). To the ransom of His life He Himself freely gave. I have power to lay down My life, etc. Had it not been so, His death could not have been redemption.

(2) It was as our Lord that He bought us with His blood. Ye call me, etc. The submission to death was a Divine victory over the cause of death.

(3) The redeeming act is fully available only for His own. The symbol did, indeed, teach that that Christ washed away the sins of the race; that He made atonement for John and Judas alike. So effectual has been that washing that no one is condemned eternally for his original stain or contracted defilement, and baptism is the pledge of that. But as we look at our Great Servant going round with the basin, and washing each one, and saying, Ye are clean, but not all; when we hear Him telling Simon, If I wash thee not, etc., we cannot help seeing that Christ may wash in vain, or man may refuse the benefit of His washing. We may hope that these are as few in comparison of the innumerable multitude as Judas in comparison of the eleven. But the saved are personally saved, and none have fellowship with Christ whose souls have not been cleansed in His blood.

II. AS ILLUSTRATIVE OF THE BELIEVERS FELLOWSHIP WITH CHRIST, the bond of union between Christ and His cleansed people.

1. Our Minister in heaven makes provision for the forgiveness of our sins and the renewal of our nature. He came to give His life a ransom for many; He is gone to give His spirit for His peoples redemption. Thus we are washed by pardon and the bestowal of the renewing Spirit. The two washings, distinguished as acts, are united in their effect; and He who came by water and blood makes both symbols one in those who have part in Him.

2. Christ makes provision for the cleansing of that defilement which may be daily contracted by a renewed believer save to wash His feet. Two opposite perversions of this gracious act must be guarded against.

(1) It gives us the perfect ideal of the Christian life; but it may be exhibited so as to throw many into despondency. Christ does not say more than that He who is once washed needeth not that washing again. He does not go on to say, Nor shall he who has lost his first washing ever be washed anew. Our heavenly Minister fainteth not, neither is weary.

(2) But this saying must not be perverted in the interests of a nature only too tolerant of evil. It does not say that those whom Christ has once washed He will and must wash unto the end. Those who make it say so forget the terrible denunciation uttered on those who sin that grace may abound.

III. AS OUR EXAMPLE. If I, your Lord, etc.

1. The mind of Christ in His self-renunciation is the standard of the true Christian spirit. Between the Pattern and the imitators there is infinite disparity; but of the Spirit we are all commanded to partake. This was the solitary principle in Himself, that He or His apostles proposed for our imitation. To know no self apart from the will of God and the service of man is Christs example and the perfection of the Christian spirit.

2. In some sense, also, He gives us here the pattern of our act as well as of our spirit. His service left no ministry incomplete, whether to our bodies or our souls. He chose here an emblem that was well adapted to illustrate those deeds which minister to our brethrens needs of every kind. Conclusion: Our Lord closes the scene by a warning and a benediction (verse 17). (W. B. Pope, D. D.)

Great principles and small duties

A soul occupied with great ideas best performs small duties; the Divinest views of life penetrate most clearly into the merest emergencies. Let us apply this principle to

I. INTELLECTUAL CULTURE. The ripest knowledge is best qualified to instruct the most complete ignorance. It is a mistake to suppose that the master, who is but a stage before the pupil, can, as well as another, show him the way. However accurately the recently initiated may give out his new stores, he will rigidly follow the method by which he made them his own, and will want that command of several paths of access to a truth which are given by a thorough survey of the whole field on which he stands. The instructor also needs to have a full perception of the internal contents of the truths he unfolds. The sense of proportion between the different parts and stages of a subject, the appreciation of every step at its true value, the foresight of the section that remains in its real magnitude and direction, are qualities so essential, that without them all instruction is but an insult to the learners understanding. And in virtue of these it is that the most cultivated minds are the most patient, clear, progressive. Neglect and depreciation of intellectual minutiae are characteristic of the ill-informed. And, above all, there is the indefinable power which a superior mind always puts forth on an inferior. In the task of instruction no amount of wisdom is superfluous, and even a childs elementary teaching would be best conducted by omniscience itself.

II. SOCIAL LIFE. It is an error to suppose that homely minds are the best administrators of small duties. How often the daily troubles prove too much for the generalship of feeble minds, and a petty and scrupulous anxiety in defending some almost invisible point of frugality, surrenders the greater unobserved! How often, too, a rough and unmellowed sagacity rules, indeed, but creates a constant friction. But where, in the presiding genius of a home, taste and sympathy unite, with what ease, mastery, and graceful disposition do the seeming trivialities of existence fall into order and drop a blessing as they take their place. This is realized, not by microscopic solicitude of spirit, but by comprehension of mind and enlargement of heart; by that breadth and nicety of moral view which discerns everything in due proportion, and, in avoiding an intense elaboration of trifles, has energy to spare for what is great; in short, by a perception akin to that of God, whose providing frugality is on an infinite scale, whose art colours a universe with beauty, and touches with its pencil the petals of a flower. A soul thus pure and large disowns the paltry rules of dignity, and will discharge many an office from which lesser beings would shrink as ignoble. Offices the most menial cease to be menial the moment they are wrought in love.

III. HIGH RELIGIOUS FAITH. In the management of daily disappointments and small vexations only a devout mind attains any real success. How wonderfully the mere insect cares that are ever on the wing in the noonday heat of life have power to sting even the giant minds around which they sport! It may be absurd and immoral to be teased by trifles; but while you remain in the dust it will annoy you, and there is no help for it but to retire into a higher and grassier region, where the sultry load is visible from afar. We must go in contemplation out of life, ere we can see how its troubles are lost, like evanescent waves, in the deeps of eternity and the immensity of God. How welcome to many a child of anxiety and toll to be transferred from the heat and din of the city to the midnight garden or mountain top. And like refreshment does a high faith, with its infinite prospects, open to the worn and weary: no laborious travels are needed for the devout mind, for it carries within it Alpine heights and starlit skies, which it may reach at a moments notice.

IV. THE SERVICES OF BENEVOLENCE. The humblest form of this receives its moat powerful motive from the sublimest truth--immortality. It might have been thought that no love would be so faithful as that which believed at the deathbed of a friend that the absolute farewell was drawing nigh. The vivid expectation of futurity, which has so often led the believer to ascetic contempt, would appear only consistent if it passed by in equal scorn the bodily miseries of others. But it is not so. In this, as in all other instances, truths the most divine are the greatest servitors of wants the most humiliating. The immortal element imparts a species of sanctity to the mortal: just as the worshipper feels that the very stones of the temple are sacred. Conclusion: Let us revere the great sentiments of religion not as an occasional solace to a weakly dignity, but as truths which penetrate the very heart of lifes activity. Nothing less than the majesty of God and the powers of the world to come can maintain the peace and sanctity of our homes and hearts. (J. Martineau, LL. D.)

Christian service should be rendered lovingly

Preaching on this text, Mr. Finlayson, of Helmsdale, observed, One way in which disciples wash one anothers feet is by reproving one another. But the reproof must not be couched in angry words, so as to destroy the effect; nor in tame, so as to fail of effect. Just as in washing a brothers feet, you must not use boiling water to scald, nor frozen water to freeze them.

Christian service should be rendered constantly

Christian charity is too often like a large banknote which may be flourished on occasion to excite the wonder of bystanders, but which is never broken up into small change to meet everyday occasions. Little labours are the small change into which true charity is willing to be turned for lifes common needs. Do not be content with merely discharging your charity by large professions of liberality, but prove it by those little deeds of pity and grace for which you may get no popular applause. (H. C. Trumbull, D. D.)

I have given you an example

The example of Christ

Among those rules for his daily conduct which the pious, though visionary Lavater, suspended in his study, and seriously read every night and morning, the following is far from being the least important:--I will not do nor design anything which I would omit if Jesus Christ were standing visibly before me, or which I suppose He would not perform if He were in my situation. I will, with the assistance of God, accustom myself to do everything in the name of Jesus Christ; and, as His disciple, to sigh every hour to God for the blessing of the Holy Ghost, and be always disposed to prayer. Happy the believer who acts in this manner!

I. THAT IT IS OUR DUTY TO IMITATE THE EXAMPLE OF THE REDEEMER IS EASILY PROVED.

1. For what reason was the history of His life written? Not that it might gratify an idle curiosity; not that it might amuse us by its wonderful events, and produce a barren admiration; not that it might afford scenes on which we might carelessly gaze, and subjects on which we might coldly converse. They recorded the actions and the words of Jesus, that a living, lustrous, obligatory rule of conduct; that a visible commentary on Gods law might be presented for our imitation; that a light, unerring as the pillar of fire and cloud that led the Israelites, might be given to us to conduct us through this wilderness to the promised land that is on high.

2. In your Scriptures you are constantly and unequivocally commanded to imitate the Redeemer. Learn of Me; If any man serve Me, let him follow Me. Let the same mind be in you which was in Christ is the admonition of Paul (Php_2:5). Do they exhort us to holiness? As He who hath called you is holy, so be ye holy in all manner of conversation (1Pe_1:15). Do they incite us to charity? Walk in love, as Christ also hath loved us (Eph_5:2); This is My commandment, that ye love one another, as I have loved you (Joh_15:12). Would they arm us with patience? We must consider Him who endured such contradiction of sinners against Himself, lest we be weary and faint in our minds Heb_12:3). Would they teach us to condescend to our neighbour for his benefit? Let everyone please his neighbour for his good to edification, for even Christ pleased not Himself (Rom_15:2). Do they urge us to forgiveness? Forbearing one another, and forgiving one another; even as Christ forgave you, so also do ye (Col_3:13).

3. The sacred vows that are upon us, the tender and solemn relations that we sustain to Jesus, enforce this duty.

4. A regard to the best interests of our fellow men should induce us to follow the example of the holy Jesus, Oh! let us be careful not to alienate them: let us imitate Jesus, and then perhaps we will draw them to the Saviour, or if not, we shall be pure from their blood.

5. A regard to our own spiritual improvement and salvation should induce us to study and imitate the example of Jesus. There is no other example so comprehensive: from that wonderful union of greatness and humiliation. Other lives afford instruction to men in particular circumstances and relations; though they are burning and shining lights, they dissipate the gloom but for comparatively a short distance around them: but He, like the sun, is set in a higher orb, and with an everlasting and uncircumscribed light illumines the universe. Other lives may be excellent examples of some particular virtues: as Job, of patience; Moses, of meekness; Paul, of zeal. But in Jesus there is a beautiful and attractive harmony of all the virtues. Other examples present us with only a short period of time, reaching merely from the birth to the death of those who exhibit them. We are taught by Him not only when He tabernacled in flesh, but also when He first raised the hopes of fallen man: when He appeared to the patriarchs and prophets; when He comforted His martyrs, and cheered His children in every age; when He now sheds down into the souls of His followers joys unspeakable. Other examples communicate no quickening influence. Other examples are of persons who are not united to us by such endearing bonds as is Immanuel. Other examples bear the slump of imperfection. Let us remember that a conformity in our internal principles of conduct forms the first step of this imitation. Hence we are exhorted by Paul to have the same mind which Christ had (Php_2:5). We must, then, in order to imitate Jesus, be animated by the same Holy Spirit that He possessed. We must also receive the same systems of Divine truths, otherwise our obedience will spring from different motives.

But in what particular instances must we take Jesus as our model, and conform ourselves to His example?

1. Imitate Him in His piety towards God. It was constant and unwearied. In no single instant did His heart cease to glow with affection to His Father. Ye who did run well for a season, blush when you contemplate the steady path of Jesus, and return from your wanderings. His piety was zealous. He does not coldly and heartlessly engage in the duties of religion. His piety was attended with frequent prayer.

2. He is an example to us in His benevolence. This is exhibited in all His conduct, as it breathed in all its discourses. On the wings of charity He descended from heaven, and His whole life proved that He had lain from eternity in the bosom of everlasting love.

3. He is an example to us in His humility. Never were such endowments as He possessed; yet, with celestial wisdom, He never was assuming.

4. He is an example to us of superiority to the world. He might have enjoyed all that the world idolizes; His renunciation of it was voluntary.

5. He is an example to us in His patience and forgiveness.

6. He is an example to us in tolerance and forbearance. Though zealous, His zeal was never cruel and malignant; though perfectly innocent, He tenderly compassionated the errors and the follies of men. Though His censures were faithful, they were ever meek and gentle. (H. Kollock, D. D.)

Christ our example

God is set before us as our example in the Scriptures; but Christ, being man, subject to our infirmities and temptations, brings before us not merely Divine but human perfection as a model for our imitation. We should imitate Christ

I. IN HIS DEVOTION TO GOD. His constant

1. Reference to Gods glory.

2. Confidence in His promise.

3. Obedience to His commands.

4. Submission to His will.

5. Fulfilment of all righteousness.

II. IN HIS DISINTERESTED SERVICE TO MAN. He sought not His own. He went about doing good. Neither His own honour nor advantage was the end He pursued. Let your governing principle be what His was.

III. IN HIS MANNER OF RESISTING TEMPTATION.

1. He never placed Himself in danger. He refused to tempt God.

2. He resisted the first suggestions of evil.

3. He appealed to the authority of the Scriptures, and used them as the sword of the Spirit.

IV. IN HIS ENDURANCE OF INJURES. Never was such ingratitude and scorn heaped on any other head. Yet

1. There was no resentfulness. He did good for evil, and prayed for those who shed His blood.

2. He did not threaten. In this there is a strong contrast between Him and many of the martyrs.

V. IN HIS REBUKING OF SINNERS.

1. His censures were expressive of His hatred of sin.

2. It was impartial.

3. With authority.

4. Loving and tender, except where there was manifest hypocrisy.

VI. IN HIS PUBLIC WORK. As a teacher He

1. Adapted His instruction to the state of His hearers.

2. He seized every occasion, and gave His lesson a special application.

3. He spoke as a witness.

VII. IN HIS SUFFERINGS.

1. He did not manifest stoical indifference.

2. He was meek and resigned.

3. He looked to the glory which should follow. (C. Hodge, D. D.)

Christ our example not our model

The two are different. You copy the outline of a model; you imitate the spirit of an example. You might copy the life of Christ, and make Him a model in every act, and yet you might be not one whir more of a Christian than before. You might wash the feet of poor fishermen as He did, live a wandering life with nowhere to lay your head. You might go about teaching, and never use any words but His, never express a truth except in Bible language, have no home, and mix with publicans and harlots. Then Christ would be your model; and you would have copied His life like a picture, line for line, and shadow for shadow; and yet you might not be Christ-like. On the other hand, you might imitate Christ, get His spirit, breathe the atmosphere of thought He breathed, do not one single act which He did, but every act in His spirit. You might be rich, whereas He was poor; never teach, whereas He was teaching always; lead a life in all outward particulars the very opposite of His, and yet the spirit of His self-devotion might have saturated your whole being, and penetrated into the life of every act and the essence of every thought. Then Christ would have become your example, for we can only imitate that of which we have caught the spirit. (F. W. Robertson, M. A.)

The perfection of Christs example

The reference of all the world tells us that Christs example was perfect. The admissions of enemies tell us; our own hearts and consciences tell us; but did you ever think how strange it is that these four little tracts, telling us such fragmentary stories, and of so brief a period of a life, in which there was a conspicuous absence of very many of the important circumstances of that life, should have been accepted by all the centuries, and by all sorts and conditions of men, women, and children, wise and foolish, learned and ignorant, bond and free, happy and sad, as an all-sufficient guide for them, and that these little stories should he felt by us all to contain an adequate guide and rule for our conduct? It is not enough to say, Mens circumstances change, but the essentials of their duty are very few, and you can put them into two or three words and they will be enough. That is quite true, and we thank God for it. It is a great thing instead of a whole host of precepts to have got two or three fruitful principles. We have got the Divine example in human form, and the stimulus of His deeds, when pondered, opens out into majesty and greatness; and what a blessed thing it is instead of being handed over to a mere law--Do that and thou shalt live; Be this, and so forth--to be told, Do as I do; and still more blessed, Do as I do, because I love you, and you love Me. (A. Maclaren, D. D.)

Christ the supreme example

We were examining Guidos Aurora in the summerhouse of the Rospigliosi Palace, and as we sat behind the row of artists busily copying the celebrated painting, we could not help noticing how they differed from each other as well as from the immortal fresco. After a time we called the attention of our guide to the fact that each of the painters had a different colour for the horses, and that no two copies were at all alike. With an expressive gesture he replied, Dont look at them! Look only at the original! (W. Baxendale.)

Christ an all-round example

The character of our Lord was such that no one virtue had undue predominance. Take Peter, and there is a prominent feature peculiar to himself; one quality attracts you. Take John, and there is a lovely trait in his character which at once chains you, and his other graces are unobserved. But take the life of Jesus, and it shall perplex you to discover what virtue shines with purest radiance. His character is like the lovely countenance of a classic beauty, in which every single feature is so in exact harmony with all the rest, that when you have gazed upon it, you are struck with a sense of general beauty, but you do not remark upon the flashing eye, or chiselled nose, or coral lips; an undivided impression of harmony remains upon your mind. Such a character should each of us strive after--a mingling of perfections to make up one perfection; a combining of all the sweet spices to make up a rare perfume, such as only Gods Holy Spirit Himself can make, but such as God accepts wherever He discovers it. (C. H. Spurgeon.)

The union in Christ of precept and example

If He recommended active benevolence He went about doing good; if He preached forgiveness of injuries He prayed for His murderers; if He inculcated self-denial, He voluntarily subjected Himself to penury, persecution, and death; if He prescribed piety towards God, He passed days and nights in prayer; if He enjoined resignation to the Divine will, He freely drank the cup which His Father gave to His lips. In these respects our Lord presented a marked contrast to the example, often pernicious, always imperfect of other teachers, and by exemplifying His own laws He has rendered no small service to virtue, since, in addition to His instructions, He has embodied a living pattern of that new cast and description of character, of those original and distinctive excellencies, which He has prescribed to His followers. (G. Chandler, LL. D.)

Sceptical testimony to Christs example

When Christs preeminent genius is combined with the qualities of probably the greatest moral reformer and martyr to that mission who ever lived, religion cannot be said to have made a bad choice in pitching upon this man as the ideal representative and guide of humanity; nor even now would it be easy even for an unbeliever to find a better translation of the rule of virtue from the abstract into the concrete than the endeavour so to live that Christ would approve our life. (J. S. Mill.)

Christs example gradually imitated

The Christian, in his striving after perfection, is like the sculptor Fiamingo with his image, of which the elder DIsraeli tells us. He kept polishing and polishing, till his friend exclaimed impatiently, What perfection would you have? Alas! was the answer, the original I am labouring to come up to is in my head, but not yet, in my hand. (W. Baxendale.)

Self-propagating power of example

Example is like the press: a thing done is the thought printed; it may be repeated if it cannot be recalled; it has gone forth with a self-propagating power, and may run to the ends of the earth, and descend from generation to generation. (H. Melvill.)

Influence of example

When in the Mexican war the troops were wavering, a general rose in his stirrups and dashed into the enemys lines, shouting, Men, follow! They, seeing his courage and disposition, dashed on after him and gained the victory. What men want to rally them for God is an example to lead them. (T. De Witt Talmage, D. D.)

The imitation of Christ

Man is observed to be a creature naturally given to imitation; examples have a great deal more influence on him than laws and precepts. This being the case, he is concerned to set before him the best examples. And because this is a thing wherein men generally fail, here the loving Jesus directs them to the worthiest object of their imitation!

I. WHEREIN ARE WE TO IMITATE CHRIST. As there are some duties that the gospel commands us, which yet Christ was not capable of, as repentance, etc., so, likewise, there are some actions of Christ which it would be folly in us to endeavour to imitate.

1. Negatively. We are not to imitate Christ in

(1) Those actions which He did by His extraordinary and Divine power. The poets relate that Salmoneus strove to imitate Joves thunder, and was slain with a real thunderbolt. Such may be expected to be the recompense of our presumptuous emulating the miraculous undertakings of Christ. And to these I may add those actions of His, which were arbitrary and absolute, as He was Lord of the world.

(2) In His actions as Redeemer He both did and suffered many things thus, which were peculiar to Him, and above our imitation; and yet in some sense we are to make Him our pattern, even as to those. His nativity must be copied out in our spiritual birth; His cross bearing, crucifixion Gal_2:20; Gal_6:14), death (Rom_6:8; Col_2:20; 2Ti_2:11), sacrifice (Rom_12:1) by ours. He was buried, and we must (Rom_6:4) find a grave for our sins. He was raised and we must rise (Col_3:1; Rom_6:4). And, as Christ was exalted, so God exalts us in Him (Eph_2:6).

(3) In some actions which He did in His peculiar state and condition, e.g., we are not authorized by His example to choose a life of poverty; for we are not in the same circumstances with Him.

(4) In those acts He did only to signify and teach some greater thing, as the feet washing--e.g., the apostles, it is true, washed one anothers feet, in imitation of their Lords example, yet this only the custom of that country. In this country it would only be apish imitation, and like those who wore sandals, preached on the house tops, and saluted no man by the way, etc.

2. Positively. Imitate Christ in

(1) His humility and condescension. How this appears in His birth, subjection to His parents, trade, choice of companions, and object of ministry! And, as He was humble Himself, so he reproved pride and haughtiness of spirit in others (Mat_18:2-4; Luk_22:24, etc.; Mat_20:27). And under Christs humility I may reckon His obedience to the government He lived under (Mat_17:27). Render unto Caesar, etc. And as Christs whole life so His death was an amazing act of condescension (Php_2:6-8).

(2) In His self-denial and mortification. These He eminently showed in divers emergencies of His life; in despising the worlds

(a) Honour and applause. He obscured even His Divinity itself for many years, and sometimes when He wrought miracles He would not lot them take air (Joh_8:50).

(b) Riches (Mat_8:20).

(c) Pleasures.

(d) In His entire resigning Himself to Gods will (Joh_5:30; Joh_6:38).

(e) In that He was pleased to bear with the infirmities and frailties of Rom_15:1-3).

(3) In His extensive love and exact justice towards men. I join these because be that acts charitably gives men their due, and he that acts justly proves kind. None was a greater observer of honest dealing than our Lord Mat_7:12; Luk_6:21). And that He was also charitable, everything that He did was a proof (Act_10:38). As He lived so He died a most compassionate lover of souls. Still He propounds Himself as a pattern to us. Being a loving Saviour, He calls on us to love one another Joh_13:35).

(4) In His religious and devout converse with God. In His love for and attendance at Gods house. In His private converse with God (Luk_6:12; Luk_22:44; Heb_5:7). His meditation, etc. In these things let our Lord be our pattern, leaving behind us the noise and business of the world.

(5) In His patient and undaunted deportment under His extraordinary sufferings (Heb_12:1-3).

(6) In His constant beating down of sin and vice, and His encouraging and promoting of holiness, by all that He said or did. Was there ever a more eminent reprover of sin than our Lord?

II. THE REASONS WHY WE ARE TO IMITATE CHRIST.

1. Because His example is the exactest that we can follow.

(1) Some examples of virtue are counterfeit. The Papists impiously take St. Francois to be the exact image of Christ. And you may read in their legends of other persons who were canonized for the prodigious holiness of their lives. But Christs example is no fiction.

(2) The examples of those saints that are true and real are very imperfect, and often mixed with sinful miscarriages, and therefore not the fittest to be followed by us. Christ alone is an unblemished pattern (2Pe_2:22).

(3) The examples of the best of men are only so far imitable by us, as they are conformable to the example of Christ (1Co_11:1).

2. It was the design of God in sending His Son into the world, that He should be an example to us.

3. This is the great character of Christianity, and the main thing whereby we are able to demonstrate ourselves to be true Christians (1Jn_2:6).

4. Christs own command.

5. This is it which brings repute to Christianity, and renders it honourable and praiseworthy.

6. This is that which yields us solid comfort, and gives us certain hopes of eternal happiness.

III. THE APPLICATION.

1. Ask yourselves seriously whether you have set Christs example before you, and have endeavoured to imitate it.

2. Lament both in ourselves and others our neglect of taking Christ for our example.

3. Let this grief and shame lead us to our duty.

(1) Make use of Christs example to repel the temptation that you are under. As when you are tempted to pride, think how humble a Saviour you had. When you are tempted to deal unjustly, consider how upright He was. When you find yourselves allured by pleasure allay your extravagant desires by calling to mind what a severe observer of temperance the Holy Jesus was.

(2) Set this before you when you are to enterprise any virtuous action.

4. Often peruse the holy life and dough of Jesus.

5. Be convinced of the matchless excellency and beauty of Christ. (John Edwards, D. D.)

Christ our example

There were in Greece certain fields called Palaestrae, where young men exercised themselves in wrestling. In these were set up statues of some valiant champions, that the young wrestlers might fix their eyes upon them and so be encouraged. Can we choose a better champion than Christ to eye and imitate. (J. Trapp.)

Imitation of Christ in sacrifice

Are you not trying to build your nests high, and to feather them with down? Are you not trying to provide for the future, so that you shall escape trouble and care? Has the idea entered into your mind that suffering is the baptism of holiness? that it brings you into the likeness of Christ, and that it is to be, not suffering for your own sake, but suffering that other men may be wiser and purer, and truer and juster? Is this the foundation upon which you are building your activity? Can we be saviours of the world, and none of us be willing to suffer, and all of us be fierce for vengeance? Can we be saviours of the world, and all of us carry the whip of justice, and none of us carry the sweet incense and perfume of love? Shall all pulpits, all papers, all Churches, all Christians of every name, clamour for justice, justice, justice, and not one speak of that crowned Sufferer who stood silent and meek, though the world thundered about Him and rolled in upon Him, and overwhelmed Him even unto death? Go! go! ye sons of Zebedee, that want to stand high, but do not want to take the cup or the baptism! But if any man would follow Christ, let him be silent in the presence of that most august spectacle of time--the Saviour crowned with thorns! (H. W. Beecher.)

The family likeness

A little boy had lost his sister. There was no portrait of her. It was before the days of photographs. He begged his parents to get a painter to make a picture of his sister, Remonstrance did not silence him, and finally he was sent to visit friends in Boston, and was told that he might see if he could find a painter who would undertake to make a picture of his sister. The friends humoured him, and took him to the studios of several artists; but they all shook their heads. At last one young artist said: Come with me, and see if you can find any faces that look like your sisters. He took the little boy to a large gallery of portraits. Soon one picture attracted the childs attention. Thats like her eyes, he said. Then another--thats like her mouth. Another had her hair, another her forehead, and so on. The artist put all these features together, and succeeded in making a good portrait of the boys sister. In the same way we can supply the likeness of Christ. We do not find all His portrait in any one person. But pick it out, feature by feature, among the different members of His family, and we can make it into one harmonious whole. (New Testament Anecdotes.)

If ye know these things happy are ye if ye do them

Knowing and doing

I. KNOWLEDGE.

1. In order to do anything, anywhere, we must know. This is so in the natural world. The laws of nature are determinate over her whole empire, and the triumphs of science are but the discoveries of occult law. It is so also in the moral universe. There law is supreme and intelligent, whether revealed in Scripture or written on the heart. This we must know to obey, for where there is no knowledge of it there is no transgression. There are some who think that religion is a thing of emotion, and has nothing to do with the intellect, and herein those old systems, which so long swayed the spirits of men, were essentially defective. Christianity appeals to the whole man. Ignorance is not the mother of devotion, but of squalor and crime. Christ came that whosoever believed in Him should not walk in darkness, etc.

2. This knowledge must be clear and certain. A confused or contradictory or partial revelation would either bewilder us, drive us to despair, or paralyse our efforts. There must be a revelation

(1) Of God.

(a) In His nature, that we may avoid impiety in our worship.

(b) In His character, that we may grow up into His likeness.

(c) In His will, that we may neither cumber ourselves with needless restrictions, nor indulge in unworthy compromises.

(2) Of man.

(a) In His capacity, that we may know that we are not overtasked.

(b) In His fall, that we may taste the bitterness of the wormwood.

(c) In His helplessness that we may be humbled from our pride, and driven to rely on the succours of another.

(3) Of Christ, whose atonement is life from the dead.

(4) Of immortality that we may feel the importance of our stewardship.

3. God has provided for this knowledge in

(1) The Bible.

(2) The interpreting Spirit.

(3) A living ministry. Ignorance, therefore, is not misfortune but guilt.

II. OBEDIENCE, without which knowledge is an aggravation of transgression, and for the sake of which knowledge is given. This obedience

1. Is the essence of religion--Blessed are they that hear the word of God and keep it.

2. Is a test of affection towards Christ. If ye love Me keep My commandments.

3. Is not meritorious, but simply dutiful.

4. Must have respect to the fixed rule of Divine law and the whole of it. We must not lower the standard of right either for fashion, affection, or persecution.

5. Must be whole-hearted. We must not pick and choose.

6. Must regard the spirit as well as the letter of the command.

7. Must have as its motive power not fear but love.

8. Must be constant; not strict on Sunday and lax during the week; not dependent on feelings or associations, but on principle.

9. Must endure to the end.

III. HAPPINESS. The result in which this knowledge and obedience will issue. The satisfaction

1. Of understood and discharged duty.

2. Of Gods consequent and manifested favour.

3. Of the hope of reward in heaven. (W. M. Punshon, LL. D.)

Knowing and doing

I. WE SHOULD STRIVE TO KNOW OUR DUTY.

1. What kind of knowledge?

(1) Clear and distinct (1Pe_3:15).

(2) Scriptural (Joh_5:39; Isa_1:12).

(3) Effectual.

(4) Universal (Psa_119:6).

(5) Growing (2Pe_3:18).

2. What duties?

(1) Toward God.

(a) Repentance (Mat_4:17).

(b) Faith (Joh_14:1).

(c) Love (Mat_22:37).

(2) To man.

(a) Love (Mat_5:44).

(b) Justice (Mat_7:12; Mat_22:21).

(c) Mercy (Luk_6:36).

(d) Humility (Joh_13:4-8).

3. Why should we know our duty.

(1) Because the law and gospel were both written for this end Joh_20:31).

(2) To know a duty is itself a duty commanded (1Pe_3:18).

(3) We can perform no duty without we first know it (Rom_10:1).

4. Labour then to know your duty, Consider

(1) Ignorance is the cause of all error (Mat_22:29).

(2) You have all means requisite for this knowledge in the Scriptures.

(3) It is then your own fault if you know not how to serve God (Hos_42:9).

(4) Hence you will be inexcusable at the day of judgment, and have greater condemnation (Joh_3:19).

II. WE SHOULD DO WHAT WE KNOW.

1. How should we perform all the commands of Christ?

(1) From such principles as Christ commands.

(a) Love (Gal_5:6).

(b) A desire to please God (1Th_4:1).

(2) In a right manner.

(a) Understandingly (1Co_14:15).

(b) Willingly (Psa_110:3).

(c) Cheerfully (Rom_12:8; Psa_40:8).

(d) Believingly (Rom_14:23; Heb_13:6).

(e) With all our might (Ecc_9:10).

(f) Humbly (Jam_4:6), so as never to think we can do enough Luk_17:10), nor merit anything (Gal_2:16), but that our best duties are full of infirmities (Isa_64:6).

(3) To a right end

(a) Not for vain glory (Mat_6:1) or temporal interest; but

(b) for Gods glory (Mat_5:16; 1Co_10:31), and in order to our own salvation (1Co_9:27).

2. Why should we perform all the commands of Christ?

(1) This was His end in commanding them.

(2) The only way whereby to manifest ourselves to be His disciples (chap. 14:15).

(3) He deserves this after all He has done for us.

(4) Our baptism and subsequent vows pledge us to this.

III. THEY THAT DO GODS COMMANDS ARE HAPPY

1. In this life.

(1) We shall not fear the curses of the law (Mal_2:2), nor the wrath of God (Psa_7:11.

(2) Our consciences will be clear (2Co_1:12).

(3) Our souls will be kept in right order (Isa_57:20-21).

(4) We shall have the assistance and communion of the Holy Ghost Joh_16:7).

(5) God will be present with us (Isa_41:10; Isa_43:2).

(6) He will direct us (Pro_3:6; Psa_25:12).

(7) Make all things work together for our good (Rom_8:28).

(8) Discover His special love to us and ours to Him (1Jn_5:3), and that we are His children (Joh_1:12).

(9) Have a title to everlasting life (Mat_19:16-17).

2. In the world to come.

(1) In our freedom from pain (Rev_21:4), and sin Eph_5:27).

(2) In our company--saints, angels, God.

(3) In our employments--perfect service, perfect praise.

(4) In our privileges--admission to Gods presence, sight of His glory, fruition of desire.

(5) In our enjoyments.

(a) Perfection of soul and body (Php_3:21; Heb_12:23).

(b) The infinite love and favour of God.

(c) All the pleasures that our natures are capable of (Psa_16:11; Psa_17:15), forever (Mat_25:46). (Bp. Beveridge.)

Knowing and doing

I. THE RESPONSIBILITIES OF THOSE WHO KNOW.

II. THE BLESSEDNESS OF THOSE WHO KNOW AND DO.

III. THE CULPABILITY OF THOSE WHO KNOW AND DO NOT.

IV. THE DESTITUTION OF THOSE WHO KNOW NOT. (S. S. Times.)

The reciprocal relations and blessedness of knowing and doing

We must not think that we have then obtained to the right knowledge of the truth when we have broken through the outward shell of words and phrases that house it up; or when, by logical analysis, we have found out the dependencies and coherences of them one with another, or when, like stout champions of it, having well guarded it with the invincible strength of our demonstration, we dare stand out in the face of the world and challenge the field of all those who pretend to be our rivals. We have many grave and reverend idolaters that worship truth only in the image of their own wits; that could never adore it so much as they may seem to do, were it anything else but such a form of belief as their wandering speculations had at last met together in; were it not that they find their own image and superscription on it. There is a knowing of the truth as it is in Jesus--as it is in a Christ-like nature, as it is in that sweet, mild, humble, and loving spirit of Jesus, which spreads itself, like a morning sun, upon the souls of good men, full of light and life. There is an inward beauty, life and loveliness in Divine truth, which cannot be known but when it is digested into life and practice. (John Smith, M. A.)

Knowledge and practice necessary in religion

Two things make up religion, the knowledge and the practice of it; and the first is wholly in order to the second. God hath not revealed to us the knowledge of Himself and His will, merely for the improvement of our understanding, but for the bettering of our hearts and lives. Our Saviour, in the text, from a particular instance, settles this general conclusion.

I. THE KNOWLEDGE OF GODS WILL AND OUR DUTY IS NECESSARY, IN ORDER TO THE PRACTICE OF IT. Rome teaches that ignorance is the mother of devotion, and locks up from the people the great storehouse of Divine knowledge. In justification of this, it is pretended that knowledge is apt to puff men up, to make them disobedient, and heretical. For answer to this pretence, consider

1. That, unless this be the necessary effect of knowledge in religion, and of the free use of the Holy Scriptures, there is no force in this reason, for that which is useful ought not to be taken away, because it is liable to be abused. If it ought, then all knowledge ought to be suppressed; light, and liberty, and reason, yea, life itself ought to be taken away. But if the knowledge of religion is of its own nature pernicious, then the blame of all this would fall upon our Saviour for revealing, and upon His apostles for publishing, it in a known tongue to all mankind.

2. But this is only accidental and through mens abuse of it, for which the thing itself ought not to be taken away. If any man abuse the Holy Scriptures he does it at his peril. We must not hinder men from being Christians, to preserve them from being heretics, and put out mens eyes, for fear they should dispute their way with their guides. St. Paul (1Co_8:1) takes notice of this accidental inconvenience, but the remedy which he prescribes (1Co_14:1-40) is that the service of God be so performed as may be for the edification of the people; and that charity shall govern knowledge and help to make right use of it (1Co_14:20). There is nothing in the Christian religion, but what is fit for every man to know, for it is all designed to promote holiness. Men, therefore, ought not to be debarred of it.

3. The proper effects of ignorance are equally pernicious, and much more certain than those which are accidentally occasioned by knowledge; for so far as a man is ignorant of his duty, it is impossible he should do it. He that hath the knowledge of religion may be a bad Christian; but he that is destitute of it can be none at all (Pro_19:2). Because nothing is religious that is not a reasonable service, and no service can be reasonable that is not directed by our understanding. The end of prayers, e.g., is to testify of our own wants, and of our dependence upon God for supply; it is impossible, therefore, that any man should be said to pray who does not understand what he asks; and the saying over so many pater nosters by one that does not understand them is no more a prayer than the repeating over so many verses in Virgil. And if men must not be permitted to know so much as they can in religion, for fear they should grow troublesome, then the best way to maintain peace would be to let the people know nothing in religion, and to keep the priests as ignorant as the people, but then the mischief would be, that, out of a fondness to maintain peace in the Church, there would be no Church, nor no Christianity; which would be the same wise contrivance, as if a prince should destroy his subjects to keep his kingdom quiet.

4. If this reason be good, it is much stronger for withholding the Scriptures from the priests and the learned than from the people, for most of the famous heresies have their names from some learned man. The ancient fathers frequently prescribe to the people the constant and careful reading of the Scriptures as the surest antidote against the poison of dangerous errors. And if the word of God be so improper a means to this end, one would think that the teachings of men should be much less effectual; so that men must either be left in their ignorance, or they must be permitted to learn from the word of truth.

5. This danger was as great in the age of the apostles as now; and yet they took a quite contrary course.

II. THE KNOWLEDGE OF OUR DUTY, AND THE PRACTICE OF IT, MAY, AND OFTEN ARE, SEPARATED. Our Saviour, elsewhere, supposes that many know their Masters will, who do not do it; and He compares those that hear His sayings, and do them not, to a foolish man that built his house upon the sand. And St. James speaks of some who are hearers of the word only, but not doers of it; and for that reason fall short of happiness. There are three sorts of persons in whom the knowledge of religion is more remarkably separated from the practice of it.

1. The speculative Christian, who makes religion only a science, and studies it as a piece of learning. He hath no design to practise it, but he is loth to be ignorant of it, because the knowledge of it is a good ornament of conversation, and will serve for discourse and entertainment. And because he does not intend to practise it, he passeth over those things which are easy to be understood, and applies himself chiefly to the consideration of those which will afford matter of controversy. Of the same rank usually are the leaders of factions in religion, who, by endless disputes about things, commonly of no great moment, hinder themselves and others from minding the practice of the great and substantial duties of a good life.

2. The formal Christian, who takes up religion for a fashion. Such think they are very good Christians if they can give an account of the articles of their faith, profess their belief in God and Christ, and declare that they hope to be saved by Him, though they take no care to keep His commandments. These are they of whom our Saviour speaks in Luk_6:46.

3. Hypocritical Christians, who make an interest of religion, and serve some worldly design by it (2Ti_3:21.)

III. THE PRACTICE OF RELIGION IS THE ONLY WAY TO HAPPINESS.

1. The gospel makes the practice of religion a necessary condition of our happiness. Our Saviour, in His first sermon, where He repeats the promise of blessedness so often, makes no promise of it to the mere knowledge of religion, but to the habit and practice of Christian graces (Mat_7:22-24; Rom_2:13; Jam_1:22-26; Heb_12:14).

2. As God hath made the practice of religion a necessary condition of our happiness, so the very nature and reason of the thing make it a necessary qualification for it. It is necessary that we become like to God, in order to the enjoyment of Him; and nothing makes us like to God but the practice of holiness and goodness (1Jn_3:3). Conclusion:

1. The great end of all our knowledge in religion is to practice what we 1Jn_2:8; 1Jn_2:4).

2. Practice is the best way to increase and perfect our knowledge (Joh_7:17).

3. Without the practice of religion our knowledge is vain. (Abp. Tillotson.)

All light good

It is very sad to fail in duty from ignorance. And when that ignorance is very gross, the failure is generally so complete and so visible, that it is sure to meet with its appropriate punishment. The utter worthlessness into which men can sink who have never been taught any portion of the truth is a visible proof to us how much we owe to the light which has been shed over our own lives. Their condition clearly tells us what education does for us: what we gain from mere unassisted light. Mere light of intellect, without any direct consciousness of God or of Heaven, or of Christ, or of conscience, does a great and visible work. It sets a man free from many temptations, so that without making him, as far as we can see, at all a better man, it puts him in a better position. There are many gross sins which lose all their power over him, simply because other attractions are presented which are still more powerful. But this is not all, though this is much. Light of any kind invariably throws light upon duty, and if we know anything we are sure to have thereby a clearer knowledge of right from wrong. The mere awakening of the understanding must awaken the conscience in some degree. You cannot gain more intellectual power without also gaining moral light. Just as the coming of the daylight shows you the beauty of nature at the same moment that it shows you the position of surrounding objects, so, too, even the merest science must reveal in some slight degree the beauty of the Will of God. (Bishop Temple.)

Knowledge and obedience

I. KNOWLEDGE IS GOOD

1. In its nature.

2. In its contents.

3. It is an evil thing to be without it.

II. OBEDIENCE IS BETTER.

1. More rare.

2. More difficult.

3. Implies a better disposition of heart.

4. Produces far better effects.

III. HAPPINESS RESULTS FROM THEIR UNITED INFLUENCE. The real Christian is happy in

1. The real safety of his state.

2. In the approbation of conscience.

3. In the special favour of God.

4. In the earnest and hope of heaven.

Learn

1. The character of a true Christian.

2. The wise ordination of the gospel.

3. The necessity of the influence of the Holy Spirit. (T. Kidd.)

The comfort of duty

Rain falls on the Highland hills. Slipping down the bare sides, trickling along the roots of the heather, soaking through the bogs, past all obstacles, the waters make their way into the glen. They are not stopped there by the fallen trees, or the big boulders which impede their progress. On and on they traverse every barrier till they fall into the sea, out of which they came, and to which they ever tend. Thus, too, does comfort from doing that which duty demands meet with many an opposition, but it will surely sweep past them all, and shed into waiting hearts the consciousness that obligation fulfilled is associated with blessedness according to eternal law. (D. G. Watt, M. A.)

The blessedness of duty

Have you heard of that pious monk in the middle ages? He intensely desired to have one look at the Saviours bodily form, one gaze on His blessed and holy countenance. And one day as he was praying and meditating in his cell, suddenly there shined round about him a light from heaven, and raising his eyes he beheld in the cloud of light one like unto the Son of God. But just as he was going to fix his eyes on the celestial vision, the monastery bell rang calling him to his duty. What did he do? Did he postpone his duties and stop to feast his soul on the sacred sight? No; the little monk immediately started to his feet, went out of his cell, took his turn at the outer gate, distributed charity to the necessitous that flocked to the monastery for much-needed help. Having completed his task, be returned to his apartment, sorry to think he had missed the vision for which he had been praying all his monastic life through. But, to his astonishment, there shone the Shekinah brighter than ever, and in the glowing radiance he beheld One, no longer like unto the Son of God, but like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle, and out of the ineffable Brightness came a voice, saying, Hadst thou remained here to the neglect of duty I should have departed; but seeing thou preferrest duty to ease, come and see; and thereupon He showed to the poor monk His hands and His feet. The conscientious Christian was filled with unspeakable delight, not unmixed with holy awe. You see the lesson: to taste the joy of religion you must perform its duties; to enter the inner court of sweet communion with God you must penetrate through the outer court of outward service. Through Judaism the world attained Christianity; and through duty shall we arrive at solid pleasure. (J. G. Jones, D. D.)

The secret of a happy life

I. HAPPINESS IS NOT ONLY A PRIVILEGE BUT A DUTY, because

1. It adorns religion. Christians are a book which everyone reads, and a happy face is a beautiful illustration in that book which is sure to attract the reader.

2. A happy mind is the cradle of all usefulness. Everyone does everything best when he is happy.

3. We are to be like God, and our God is a happy God.

4. We are rehearsing our eternity, and that is a happy heaven.

5. An unhappy man wrongs the Father,--for what father is not grieved if his child is not happy? He wrongs the Son--for what has not the Son done to make us happy? He wrongs the Holy Ghost, the Spirit of joy? So unhappiness is not so much a weakness to be pitied as a sin to be condemned and overcome?

II. WHAT, THEN, IS THE SECRET OF A HAPPY LIFE? To turn knowledge into practice, first to know and then to do. But then is not happiness the cause of a good life? Yes, the two act and re-act forever. I believe that Christ died for me, that my debt is paid, and I free. In that belief all happiness begins before I do a single work, and makes me do it? But then how is this consistent with our Lords words, Know what? Do what? I know that Christ has borne my punishment, and that I am saved. What I am to do with that knowledge is to turn it into faith. I have the knowledge of salvation through faith, and my believing it is the doing.

1. I come, then, to the first principle of a happy life, that sense of freedom which springs from a sense of pardon. A man may be called a happy man; he may be a merry man; but how can he be really happy with unforgiven sins, with dark retrospects, and awful visions of the future scaring him.

2. What Christ appears to have had specially in His mind here--love and humility. It is pride which stands in the way of most persons happiness. Personal pride--of beauty, or intellect, never getting what they expect from it, and therefore always mortified; pride of wealth and grandeur; spiritual pride. The man who has now chosen the lower ground will

(1) Always have Jesus at his side. He carries with him the Light of Life. Therefore he walks in the sunshine.

(2) Have a secret communion going on with God.

(3) And walking with frequent converse with Him, we gradually take something of the mind of God, our judgment unites itself to Gods judgment--our will to Gods will--without which there never can be a happy life. Until that, all life is a conflict between man and God.

(4) And so we arrive at a strange independence of this present world. We may have and enjoy human friendships; we are independent of them. And the trials and sorrows prove only evidences that we are the children of God; that our education is for home.

(5) And every true child of God has some work which he is doing for Him. And work for God is happiness. (J. Vaughan, M. A.)

The good practitioner

I. KNOWLEDGE ALONE IN THE MYSTERIES OF RELIGION WILL NOT MAKE A MAN HAPPY (Mat_7:21; Luk_6:46). His knowledge might make a man admired, but not blessed. I would not disparage knowledge: knowledge is the pilot to guide us in our obedience; if zeal be not according to knowledge, it is will-worship, the setting up an altar to an unknown God. Knowledge is the elder sister, but here the elder must serve the younger: knowledge may put us into the way of happiness, but it is only practice brings us thither.

1. Knowledge alone doth not make a man better, therefore it cannot make him happy; it informs, not transforms: a man may receive the truth in the light of it, not in the love of it (2Th_2:10 : Rom_2:20). Knowledge alone makes men monsters in religion; they are all head but no feet (Col_2:6). A man may have knowledge and be neglective of his duty; and have a clear head, and a foul heart, as the sun may shine on a dirty way.

2. Knowledge alone will not save, therefore it will not make a man happy. Hell is full of learned heads.

3. Knowledge alone makes a mans case worse, therefore it cannot make him happy.

(1) It takes away all excuse and apology (Joh_15:22).

(2) It adds to a mans torment (Luk_12:47). If a king cause his proclamation to be published, the subject knows it, but obeys not, this doth the more incense the king against him. Better be ignorant than knowingly disobedient.

4. Use. Get knowledge, but do not rest in it (Ecc_1:18). To know only to know is like one that knows certain countries by the map, and can discourse of them, but never travelled into them, nor tasted the sweet spices of those countries. So the gnostic in religion hath heard and read much of the beauty of holiness, but never travelled into religion, nor tasted how good the Lord is; what is it the better to have the Bible in our heads if not in our hearts? You do not call him an handicraftsman who doth not work in his trade: so it is improper to call him a Christian who hath knowledge, but no practice.

II. IT IS THE PRACTICAL PART OF RELIGION MAKES A MAN HAPPY.

1. There must be practice, because it is only that which answers Gods end in giving us His Word both written and preached (Lev_18:4; Deu_26:16). If you speak to your children, it is not only that they may know your mind, but do it. God gives us His Word not only as a picture to look upon, but as a copy to write after. The master gives his servant a candle, not to gaze on, but to work by; and so David calls the Word of God, not a lamp to his eyes, but a lantern to his feet.

2. It is only the practice of religion that makes a man happy. It appears by Scripture (Jam_1:25; Act_7:22; Mat_25:34-35; Rev_22:12). By reason, happiness is not attainable but in the use of means; and the use of means implies practice (Php_2:12). There can be no crown without running, no recompense without diligence.

(1) If it be only the doing part of religion makes men happy, then it sharply reproves them who know much, yet do nothing. It is better to practice one truth than to know all. But why do so few come up to the practical part of religion? Surely it is

(a) For want of humility.

(b) Want of faith (Isa_53:1).

(c) The difficulty of it. It is easy to hear a truth, to make a profession of it; but to digest it into practice, men are loath to put themselves to too much trouble (Pro_19:15). But it costs many a sinner more labour in toiling about his lusts than it costs a saint in serving his God.

(d) The world comes between and hinders.

(2) It exhorts all to become practitioners in religion. Note the following:

(a) Obedience is an evidence of sincerity (Joh_10:25).

(b) Practice will both honour religion and propagate it.

(c) Thus we show our love to Christ (Joh_14:21).

(d) Without practice you will come short of them who have come short of heaven (Mar_6:20).

(e) What unspeakable comfort will obedience yield both in life and death.

(f) What is the end of all Gods administrations, promises, threatenings, but obedience (Deu_11:28).

(g) Consider what a sin disobedience is, against reason (1Co_10:22), against equity, against conscience (Mal_1:6); against kindness, against nature, since every creature in its kind obeys God; against self-preservation (2Th_1:7-8).

(h) The benefit of obedience (Psa_19:11). So saith the text. If this argument will not prevail, what will?

(3) Some rules to help Christians in their obedience. Obedience must be

(a) Cordial (Deu_26:16; Rom_6:17). The heart is the seat of love, and it is love perfumes every duty. The heart makes service a free will offering, else it is but a tax.

(b) Extensive--it must reach to all Gods commandments (1Ki_9:4; Luk_1:6).

(c) Believing (Heb_11:6; Rom_16:26).

(d) Constant (Revelation if. 26). Faith must lead the van, and perseverance must bring up the rear. (T. Watson.)

Religion essentially practical

The object of religion is conduct; and conduct is really, however men may overlay it with philosophical disquisitions, the simplest thing in the world as far as understanding is concerned: as regards doing, the hardest. Here is the difficulty--to do what we very well know ought to be done. This difficulty is great enough to satisfy the most voracious appetite for difficulties. It extends to rightness in the whole range of what we call conduct; in three-fourths, therefore, at the lowest computation, of human life. The only doubt is whether we ought not to make the range of conduct wider still, and say it is four-fifths of human life, or five-sixths. Now, certainly we need not go far about to prove that conduct is in a special manner the object of Bible religion Isa_1:16-17; Isa_56:1; Psa_4:5; Psa_97:10; Psa_50:23; 2Ti_2:19). But instantly there will be raised the objection that this is morality and not religion which, some people suppose is identical with speculative theology. Religion, however, means simply either a binding to righteousness, or else a serious attention to righteousness and dwelling upon it; the antithesis between ethical and religious is thus quite a false one. Ethical means practical, it relates to conduct passing into habit or disposition. Religious also means practical, only in a still higher degree: if we follow the intention of human thought and language in the use of the word, it is ethics heightened, enkindled, lit up by feeling. The passage from religion to morality is when to morality is applied emotion. And the true meaning of religion is thus, not simply morality, but morality touched by emotion. And this new elevation and inspiration of morality is well marked by the word righteousness. Conduct is the word of common life, morality of philosophical disquisition, righteousness of religion. (Matthew Arnold.)

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

Joh 13:1. Now before the feast of the passover — That is, before they began the passover-supper; when Jesus knew — Greek, ειδως Ιησους, Jesus having known; that his hour was come — The hour which he had long expected; sometimes called his enemies’ hour, the hour of their triumph; sometimes his hour, the hour of his suffering, and of his triumph also; that he should depart out of this world — In which he had sojourned for a while; unto the Father — With whom he had glory, and who had loved him, before the world was, Joh 17:5; Joh 17:24. Having loved his own — Not τα ιδια, his own things, as Joh 1:11; but τους ιδιους, his own persons; that is, as the expression here means, his apostles; which were in the world — Which were to remain for some time in the world, in a state of trial and suffering, after he was taken from them; he loved them unto the end — Of his life; and therefore would omit nothing which might be for their advantage. The sense is, that although he knew his own sufferings were at hand, the prospect of them did not make him forget his disciples. They rather quickened his friendship; for he indulged the tenderest feelings of love on this occasion, and after the manner of a departing friend, expressed his kindness in the most affectionate manner.

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

§ 123.—JESUS WASHES THE FEET OF HIS DISCIPLES, Joh_13:1-20.

1. Now—On Thursday of passion week, after sunset. The scene is now in the great upper room in which the Lord’s paschal supper takes place.

Before the feast of the passover—That is, before the great Passover festival of seven days, which was introduced by the paschal supper now to be taken. For an account of the Passover see our notes upon Mat_26:2; Mat_26:20.

Hour—Period or stage in his history.

Depart out of this world— His entire passion and ascension are included in this departure as taking place in this one hour. Having loved his own—His own disciples.

Which were in the world—And still to remain there after his departure.

He loved them unto the end—To the end of his sojourn with them. Notwithstanding their errors and unbeliefs, his love persisted even to his ascension, and remains for evermore. And this verse must be indeed considered as introductory not merely to the supper now about to be narrated, but to the entire period of the closing history on which John now enters.

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

EXPLANATORY AND CRITICAL NOTES

Joh_13:1. Before the feast, etc.—Jesus came to Jerusalem steadfastly resolved to finish the work given Him to do (Luk_12:50, etc.). These words are not to be connected with either εἰδώς, or ἀγαπήσας. They “mark the date of the manifold exhibition of love, of the acts and discourses which follow immediately afterward” (Westcott). (As to the day, see note, pp. 371–373).) Knowing.—It was an hour He had been looking forward to (Joh_9:4; Joh_11:9). That He should depart (ἵνα μεταβῇ).—That He should pass hence to the Father. Thus death to the Christian should be a going hence to God. Having loved, etc.—Not simply to the close of His earthly ministry, although that is true, but He loved them with divine fulness to the extreme limit of love, as He showed in becoming the servant of all, etc. It is “the love of Christ which passeth knowledge” (Eph_3:19).

Joh_13:2. Supper, etc.—The reading probably is δείπνου γινομένου, “taking place’ (with א, B, L, Tischendorf, Greek Testament, Ed. VIII., etc.). The meaning seems to be that they had just sat down to supper. Into the heart of that Judas the son of Simon, Iscariot.—Meyer and Reuss take the words into the heart to refer to the devil’s heart; but, as Godet says, “where in Scripture is there mention of the devil’s heart?”

Joh_13:3. Jesus knowing that the Father had put, etc.—The Evangelist states this to show how wonderful the following act of humility is. All things (Mat_28:18, etc.).—Yet He emptied Himself, made Himself of no reputation, became obedient unto death, etc. Astonishing humility! wondrous love!

Joh_13:4. He riseth, etc.—The disciples had been striving who should be the greatest, and none probably offered to do that act of service, the customary washing of the feet before beginning the supper (Luk_7:44). Garments.—The upper garment. He kept on only the tunic, the servant’s or slave’s robe.

Joh_13:5. He poureth water into the basin.—i.e. the basin used for that purpose. And began to wash, etc.—It has been gravely debated whether our Lord began with Simon Peter or with Judas. It is really a matter of no moment. The natural inference from the words as they stand would be that He had already began with others before He reached Simon Peter.

Joh_13:6. Dost Thou wash my feet? (σὺ μοῦ νίπτεις τοὺς πόδας;).—The pronouns are emphatic, and show in a lively fashion Peter’s astonishment.

Joh_13:7. What I do thou knowest not, etc.—Peter needed to rise above his imperfect knowledge of Jesus and His work; he needed to be “taught of the Spirit,” “led into all truth,” ere he could comprehend this and much else in the Redeemer’s words and actions.

Joh_13:8. Peter said, Thou shalt not ever wash my feet.—“A praiseworthy modesty: were it not that with God obedience is better than service” (Calvin). Jesus answered, etc.—Jesus demands implicit obedience. Notice the contrast between the lowly action of Jesus and His regal authority. And yet how beautifully are they blended! No part, etc. (Deu_12:12).—The Lord had shown that His action had a spiritual meaning (Joh_13:7). The meaning of our Lord is evidently to be connected with the rite then being instituted, the Lord’s Supper. “If thou art not washed spiritually in that fountain opened for sin,” etc. (Zec_13:1), “thou hast no part with Me, oneness with Me, in that glory which is Mine” (Joh_17:24). This is the deeper meaning of the action perhaps (Joh_13:11). And included in this, as evidence of the sanctified nature, there is the lesson of absolute self-surrender to Christ in the spirit of self-sacrificing love and service (Joh_13:12-15).

Joh_13:9. Simon Peter saith, etc.—No part with Christ! rather anything than that. And thus the impulsive apostle, still misunderstanding our Lord’s action, blunders from one error into another. He had thought this washing unnecessary; now that the Lord declares that it is needful, he for one will be “throughly cleansed” (Psa_51:2).

Joh_13:10. He who has bathed needeth not save to wash his feet.—“Just as the guest, after the bath, needs only to have the dust washed from his feet when he reaches the house of his host” (Westcott). For sanctification we must daily look to Christ for grace. The saved man is clean even though the feet are superficially defiled by contact with the world, etc. “He does not sin wilfully” (Heb_10:26; 1Jn_5:18). Christ “daily makes intercession for us” (Heb_7:25).

Joh_13:11. [Ye are clean, but not all.] For He knew, etc.—Judas had received in some measure the “knowledge of the truth”; but he had “sinned wilfully” (Heb_10:26-27), and was ready to go forth into the darkness (Heb_6:4-6). But the disciples were clean notwithstanding the presence of the traitor; and thus the Corinthian Church, and all true Churches of Christ, are communities of the saints, the cleansed ones, though traitors and unworthy ones lurk in the fold (1Co_1:2; 1Co_5:1, etc.).

Joh_13:12. Know ye, etc.—The “hereafter” of Joh_13:7 is not exhausted here—would not be indeed until Pentecost. The lesson that follows is the lesson they could then understand.

Joh_13:13. Master and Lord, etc. (ὁ διδάσκαλος, teacher).—“ ‘Rabbi and Mara,’ the names of reverence which disciples of the Hebrew teachers were accustomed to offer to their masters” (Reynolds). Again the mingling of humility and nobility. He who had just washed the disciples’ feet told them they did well to name or call Him (φωνεῖν) by those titles of respect and reverence.

Joh_13:14. Ye ought also, etc.—The apostolic Church learned this lesson thoroughly. In the Epistles there are many exhortations to mutual and self-denying helpfulness (Rom_15:1 ff.; Gal_6:2; Eph_4:2; Php_2:3-5; 1Jn_3:16; 1Jn_4:11). The impulsive Peter learned this lesson well, and was able afterwards from the heart to urge the duty of mutual service, etc. (1Pe_5:5).

MAIN HOMILETICS OF THE PARAGRAPH.—Joh_13:1-17

A lesson of humility and ministering love.—It must have been with mingled feelings that Jesus entered Jerusalem on that last passovertide. The streets would be thronged with multitudes who had come to keep the feast. Friends joyfully met their friends. There would be few who would greet gladly Jesus and His disciples. There would be rather scowls of enmity on the part of some, and some would even be rejoicing that there was a traitor in that little band. Yet Jesus, on entering the upper chamber, must have felt in His heart a glow of exultation that here was to be instituted an ordinance in which loving hearts would “remember” Him to the end of the age, and which should be a medium of intimate communion between Him and His people till all of them shall sit down with Him at the heavenly feast. The institution of the supper is not expressly mentioned by St. John, but it is implied (Joh_13:2; Joh_13:4). The Evangelist did not repeat what had already been made known in the other Gospels, and which was, when he issued his own, a rite firmly established and constantly observed in the Church. It is the incident recorded in these verses we consider. What is its significance to us?

I. It affords a striking example of the grace of humility.—

1. Through some neglect the feet of the wayfarers had not been washed. Possibly the house was too poor to maintain servants. Among the disciples, too, there had been a dispute which of them should be the greatest. Hence none of them had offered to undertake this duty.

2. Jesus took advantage of this circumstance to inculcate a much-needed lesson. It was one of the chief lessons of His whole life. He took upon Him the form of a servant, and in this act of His toward its end He became the servant of all. He showed this spirit of humility which should animate His followers in every age at the very moment when “He knew that the Father had given all things into His hand.”

3. The spirit here displayed is the spirit of true greatness, which does not depend on adventitious circumstances. Pomp and pride are far beneath it. The great man is; he does not need to blow a trumpet and flaunt his pretensions before men. Being and doing are the warp and woof of his nature.

4. True greatness, as Christ taught His disciples, is found in service, in doing the will of God. If we do the divine will from the heart, that must be because we love Him. And if we love Him, then we must love the brethren; and love will find expression in even the humblest service which will lead to men’s highest good. It was this the Saviour showed forth in this act of humility, etc., etc.

II. Our Lord’s action was the means of bringing home to the disciples a sense of their spiritual need.—

1. The impulsiveness of Peter furnished Jesus with an opportunity of teaching the symbolic meaning of this action. It was a necessary act of service which Jesus thus ennobled.

2. Peter observed the action with wonder—wondered that no one interposed—resolved that he would. What! his Master, whom multitudes had hailed as king, who was yet to reign over the kingdom of God, that He should stoop to this act! He forgot that the humiliation lay in Christ being where He was. When, therefore, Jesus came to him, the impulsive apostle cried out, “Lord, dost Thou,” etc.

3. The answer of Jesus should have sufficed (Joh_13:7). Not, however, for self-willed Peter. But when Jesus said, “If I wash thee not,” etc., then Peter showed that his resistance was due to no want of love, but to his impulsive self-confidence. Seeing now the spiritual meaning our Lord conveyed in His action, the disciple went to the other extreme, and cried out, “Not my feet only,” etc.

4. The Lord’s reply put him right. “He that is bathed needeth not save to wash his feet.” The traveller over the dusty ways might in the morning have bathed; but in the evening the dusty feet needed washing, which was grateful and refreshing.

5. So Christ’s disciples daily need sanctifying grace. They who are cleansed, bathed, in the fountain opened for sin, are cleansed once for all. But they still come in contact with sin, the world’s evil, and need daily cleansing of the feet, daily approach unto Christ through His Spirit for sanctifying grace.

6. “Now ye are clean, but not all.” Judas was there, soon to depart from that company for ever—an example of those for whom the wonderful humiliation of Jesus and His love plead in vain.

III. This action of Jesus teaches us a lesson of self-sacrificing love.—

1. “I have given you an example,” etc. Two of the great historic Churches consider this to mean that our Lord meant those who represent Him to do what He did. No interpretation of His words could be more puerile. If the scene is to be transacted literally, then a Judas should always be among the twelve!

2. Christ said, Do as I have done unto you, standing in the place of a minister among you.

3. It was an actual service which had been omitted that Jesus performed, and from which He drew a spiritual lesson. But times and customs change, dress and habits; also what in that land and in those days might be essential is not so now. But the lesson of ministering love remains for all men and all times. The Christian life is to be a life of service in imitation of our Lord and Master, Christ.

Learn—

1. In the present age there is much need to remember the Lord’s saying, “What I do thou knowest not now,” etc. (Joh_13:7). It is not an age of humility, but of boasted knowledge. In every department men need to learn the lesson of humility, of dependence on God, and of the limited and relative nature of all human knowledge. Neither scientific knowledge nor any other department can claim to be absolute.

2. Humility and reverent submission become Christian men in view of the mysteries of Providence. The divine ways sometimes seem dark. The righteous are afflicted, whilst the wicked prosper. But we have not entered entirely into the secret divine counsels, nor do we know the end of these things. It is when, like Asaph, we go with such troubled thoughts in humility to the sanctuary that light arises for us (Psa_73:17).

3. But we must beware of false humility. There are times when Christian men vividly feel their unworthiness, and are prompted to cry out, “What am I that the Lord should be mindful of me?” “I am not worthy that Thou shouldest come under my roof” (Mat_8:8); “Depart from me, for I am a sinful man, O Lord.” Yet true disciples will humbly and thankfully receive the blessing sent. But there is a false humility that would obtrude its own ideas as to the fitness of things, and, misled by it, men would seek cleansing in their own way. They will not submit entirely to Christ’s way; they must themselves do what He alone can do. They forget that sanctifying grace, as well as saving grace, comes alone through Christ, and that they must daily look to Him for it (Joh_13:8-10).

4. We may learn, therefore, to avoid that pride which apes humility, and that false pride also which often leads men to shrink from obvious duty. And as the Lord in this action of His stooped even to entreat a Judas, so should we learn to bend a pitying eye on perishing sinners, and hold out to them a helping hand.

Joh_13:8; Joh_13:14. Ministering love.—To every thoughtful reader of this portion of Holy Scripture it must seem strange and worthy of special notice that St. John records this incident of the feet-washing, not narrated by the other Evangelists, in place of the holy supper, the institution of which is given in the other Gospels. And it is worth noting that, although here this incident takes the place of the other, there are yet manifold points of connection between them.

I. As Christ here says to Peter, “If I wash thee not, thou hast no part with Me,” so He had formerly declared in a rich and profound discourse, “If ye eat not the flesh of the Son of man and drink His blood, ye have no life in you”

(6.). We cannot, indeed, but think of those words in our sacramental communion. Yet it is quite evident that the eating of the bread, which the Lord calls His body, stands in relation to the spiritual enjoyment of His flesh and blood, as the outward washing here corresponds with the spiritual washing of the soul. It is as if St. John would have us especially understand that neither in the one case nor the other is the chief reference to the visible and outward. For here the Lord Himself says, after He had done alike to all, “Ye are clean, but not all,” because in this action one had had part who was to betray Him. Even so should we also realise that mere outward eating and drinking (in the sacrament) can give life to none, nor maintain it. As it was in the feet-washing, the communication of life must be something inward. But then, as Christ exhibited this action of washing His disciples’ feet to be a helpful testimony of His heartfelt, meek, and lowly love for our imitation, as, indeed, He had manifested that love toward His disciples all along the course of His public life, so our holy feast is a remembrance of His love. He constituted the ordinance of the supper in part to be an example to His disciples, so that they should love each other with the same love with which He loved them, and in part that from that period Christians should be called to show forth His love in partaking at one holy table.

II. The words we have read show us the true use of this incident—viz. that we should seek to purify each other as the Redeemer seeks to purify us. And in order that this may not appear too gigantic a task for any of us, toward the doing of which we can only faintly strive, we must not overlook the difference which Christ Himself here emphasises. He says, i.e., “He that is bathed needs henceforward only a partial cleansing.” Of the first, the complete cleansing, He speaks here no more. He presupposes it as already experienced by the disciples. But this second partial cleansing He commands and commissions us to practise toward each other. He brings the first to pass when He is received as the only begotten Son.… But here He requires His own people, as true servants and consecrated instruments, not to effect what He alone can effect certainly, but (in order to point others to Him) to bear witness for Him, and to represent Him to men in all His purity and love, which must tend to draw all hearts to Him.

III. Thus it is with the partial cleansing which those who are already sanctified still require that we have to do here.—Life ever brings elements of defilement with it to our individual lives. Even this partial cleansing also can be perfectly effected by divine power alone. As John has elsewhere said, “If we confess our sins, He is faithful,” etc. But in this very particular we may minister to each other. Even before the need of cleansing appears, even whilst we are seeking to guard ourselves as far as possible from the assaults of temptation, and afterward when we have encountered temptation, our fellow-disciples should seek to strengthen us by a living example, by means of comforting admonition and earnest prayer. And yet more should they seek that through the word of God we may be edified, and should unite together in the acknowledgment and confession of sin. This is one of the positive ends of those actions of worship in which we are united together. This community of confession has a quickening influence on us all, and strengthens us in the assurance of our cleansing. And it is also exceedingly beautiful and precious when in the midst of our ordinary life we can be helpful to each other, in counsel and deed supporting each other in this effort after cleansing. And this will come about only in the measure in which we are closely related to each other—whether it be by firm bonds in an enduring fashion, or whether it be in those accidental reunions, which life so often brings us, with the experience of blessed communion of souls. This should bind Christians together. To this we should bind ourselves at the holy table of the Lord; we should minister spiritually to one another, that each may seek to do so in lowly love as he is able toward all who bear the name of Christ, as Christ has here shown us. And we should do this in small things as well as in great, so that we may in all things advance in that spiritual beauty and purity in which the Church of Christ should ever represent her Master and Lord.—Translated from, Fr. Schleiermacher.

Joh_13:15. The great example.—Jesus taught not only by word, but by His life and walk. Even although He had spoken not a word, His life would have been the most impressive of sermons. He was indeed the ideal and prototype of all perfection.

I. How can we describe this ideal?—It is impossible to do so fully. We can only partially describe certain features that we can catch. The complete image who can describe? If we look first at the example Jesus here gave His disciples, we see Christ as—

1. The highest example of ministering love.—He was among the disciples as “One that serveth,” etc.

2. Jesus was meek and lowly, and He was also free from all self-seeking, which is one of our sinful affections. His love was a communicating love. We through His poverty have become rich. He gave and gives all His best gifts to His people: He gave Himself.

3. It was a self-denying love.—He denied Himself all earthly comforts, etc. “Foxes have holes,” etc. His life was a constant self-forgetting, self-offering one from beginning to end. It was an example of the purest, most disinterested, devoted, and self-surrendering, the most active and all-embracing love.

4. Most conspicuous also was His love to the Father.—This was the spring of His love to men. Because of His love to the Father He bore witness to the truth—did the works of the Father while it was day, took on Him the form of a servant. “The fulness of the divine life was the breath of His soul”; therefore every thought was consecrated into prayer, every word to the revelation of God, every deed to the glorifying of His heavenly Father. Everything in His case had a relation to the highest and the heavenly. His life was an unbroken prayer, a glorifying of God.

5. He was free from all sin.—Every virtue was found in full perfection in Him. He “fulfilled all righteousness.” All the virtues were exemplified in Him—strength, gentleness, etc. In each He is the type of perfection. With men these virtues are difficult of acquisition—hard to attain to, easy to fall from. In His case they were the spontaneous fruit of His nature. He was not only the best of men; He is the alone good, pure, and holy One as God is. Because He is the image of the invisible God, He is the prototype of a perfected humanity. Every man is a sinner. But as every nay has its opposing yea, so Christ appears as the ideal example before us, and we thus may carry within us the image of a perfect virtue and moral perfection, the conception and possibility of perfect purity and disinterested goodness, undisturbed peace, and immutable truth.

6. But can He then be an example for all?—Yes. For what is virtue? What are all the virtues? The expression of the principle of love to God. He who loves God has reached the source of all virtue; for “love is the fulfilling of the law,” the bond of all perfection.

II. That Christ is our example is an important fact for our Christian life.—

1. It should prove a guide and direction to us, as to how we ought to live when bearing the name of Christ. He is the head of a new spiritual race; He is a second, a better Adam. The image of Christ is held up before us by the apostles in gospel and epistle as our Ideal. We must observe it, and carry it with us wherever we go, in our thought and activity discovering ever new glories in it, and dark spots in our own lives. And as unknown to ourselves His light shines on us, we are transformed into the same likeness. If a French philosopher confessed in reference to the devout Fénélon: “I dare not remain in the presence of this saintly man; if I were to do so I should be compelled to discard my infidelity: such purity and loveliness of character as he displays prove the truth of his religion, and that religion really comes from heaven,”—much more must we subscribe the words of another (Rousseau) concerning Christ: “If the death and life of Socrates are those of a sage, so are the life and death of Jesus those of a God.”

2. The example of Christ should be an inspiration.—It is pleasant to follow a high example. It is easier to do so than to have to discover the way for ourselves. With Christ’s example before us the way becomes more easy. No spur will be needed for duty. It will be done without thought of reward, etc. Is it asked, Is it possible to follow the example and obey the precepts of Christ and live as He did in the world? Truly He is always an unattainable ideal. But He is also “the author and finisher of our faith,” so that we may grow up into Him in spirit, whence flow the issues of the eternal life. We have not attained, etc.; but if we cannot run, we may be able to walk, etc. And His word will be, “Thou hast done what thou couldst.”

3. A true example saves us from all false, visionary, etc., examples, and from, deifying, worshipping, and serving the creature.—Men are either better or worse than their systems. Only in the case of Christ word and deed, doctrine and life, are in fullest accord. Thus He supersedes all merely human examples. What religion of earth has ever furnished such an example? What prophet can be named in comparison with Him?

It follows that He alone is worthy of the consecration of our time and strength. He alone is worthy that we should copy Him, and fix our regards on Him as much as possible—that we should call Him Master—that we should glorify Him in word and work our whole life long. We truly become Christians only when Christ is formed in us and lives and rules in us through His life with demonstration of the Spirit and of power.—Abridged from F. Arndt.

HOMILETIC NOTES

Joh_13:1. The time of the institution of the Lord’s Supper.—Although it is not necessary here to enter on a full survey of the vexed question that has arisen on the note of time in Joh_13:1, yet in order to gain a clear conception of the narrative in the succeeding chapters, the chief points in the controversy as to the day of our Lord’s crucifixion should be noted. The idea most widely entertained is that the three Synoptic Evangelists seem clearly to affirm that the Lord’s Supper was instituted at the passover feast proper, i.e. at the supper during which the paschal lamb was eaten, on the evening beginning the 15th Nisan. But St. John expressly says it was before the feast of the passover that the incidents here recorded took place; in Joh_13:29 “buying the things needed for the feast” is spoken of; whilst in Joh_18:28 the Jews would not enter Pilate’s palace, we are told, lest they should be defiled, and thus debarred from eating the passover. The whole question has been sub judice since the middle of the second century. It is still virtually undecided. A considerable number still maintain, and produce strong arguments for their position, that the Lord’s Supper was instituted on Thursday, the 14th Nisan, i.e. at the beginning of the new day (reckoning from sunset to sunset), which followed the close of Wednesday, the 13th, and that consequently the Crucifixion took place on the morning of the 14th Nisan, so that the ninth hour, when Jesus died on the cross, would be about three o’clock in the afternoon of the 14th, when the priests in the temple began, “between the two evenings” (Exo_12:6), to slay the passover lambs of the worshippers, and to sprinkle the blood on the altar. Now it seems to be unquestionable that the narrative of St. John appears to favour this solution of the difficulty. But the question then is, Is this Evangelist at variance with the other three? This by no means follows. It cannot be asserted that there is any real contradiction; and various attempts have been made on the one side and the other to reconcile the apparent inconsistencies. Some link seems still to be wanting to complete the chain of evidence on one side or the other. And as within the present century links have been found to complete other chains (e.g. Zumpt’s solution of Luk_2:2), so we may believe this difficulty also will be resolved in process of time and discovery. But there is no doubt that at present the weight of argument seems to lie on the side of what may be called the Johannine explanation. (See, e.g., Caspari’s admirable treatment of the question in his Chronological, etc., Introduction to the Life of Christ.) It seems clear that our Lord’s resurrection took place on the first day of the week, a fact confirmed by this other fact that Pentecost fell also on the first day of the week (Lev_23:15; Deu_16:9). It is by no means clear that the Synoptists intended to indicate that it was at the meal when the paschal lamb was eaten our Lord instituted the supper. There is no mention made in their narratives of the special observances of that meal. The lamb is not spoken of, nor the bitter herbs, the numerous cups of wine mingled with water, etc. Indeed, the Lord’s Supper is regarded, even by those who think it was instituted on the 15th Nisan, as an appendix to the passover meal, and no part of that meal (1Co_11:25). When Matthew and the other Synoptists speak of the first day of unleavened bread, etc., they may, and in fact must, mean the 14th Nisan, the day on which all leaven was removed from the houses, and when preparation for the whole passover week was made. Then on the beginning of the evening of the 14th (i.e. after the close of the evening at the end of the 13th) the casting out of the leaven was begun. It may have begun even before that; and then the people went to draw fresh water for the making of the unleavened bread (Mar_14:13). The enemies of our Lord did not wish to take Him on the first day of the feast, which was a day of holy convocation (Mat_26:5; Mar_14:2); and well might they desire to avoid such a contretemps; for all the proceedings before the high priest and Pilate would have been a direct violation of that most sacred day (sacred as the weekly Sabbath), the 15th Nisan. The “preparation” of the passover (Mat_26:17) may reasonably be taken to mean preparation for the whole course of the feast, including the 14th Nisan, the day in which all leaven would be excluded from the houses. If, then, the meal at which the ordinance of the supper was instituted was not the passover meal, what was it? Was it an anticipation of the passover? Even though unprecedented, we might see a reason why our Lord might anticipate this feast. The feast was “a shadow of good things”; but now the shadow was to give place to the substance (Heb_10:9). It has been asserted also that our Lord observed the passover at the same time as a certain body of the Jewish people; or that He observed it at the proper date, whilst the bulk of the people did not. There is no actual proof for these conjectures, however. The view held by Neander is worth noting. “He foresaw that He would have to leave His disciples before the Jewish passover, and determined to give a peculiar meaning to His last meal with them, and to place it in a peculiar relation to the passover of the old covenant, the place of which was to be taken by the meal of the new covenant” (Neander, Life of Christ). Another supposition is thus given, which, if it were undoubtedly confirmed, would at once dissolve the difficulty. “The simple supposition,” says Dr. Reynolds, “that a custom prevailed among the Jews of spreading the allowable opportunity of the sacrifice of the paschal lamb over a larger portion of time, in consequence of the great crowd in Jerusalem at the time, would really cover every difficulty, if we add to it that our Lord, ‘desiring to eat the passover with His disciples before He suffered,’ had chosen to select such portions of the ritual, and such hour of the day, as best suited His dread foreknowledge of the immediate future.” And, we may add, could not the Son of man (Mar_2:26), in view of His becoming men’s true passover (1Co_5:7-8), make such change? Those who hold that the Synoptic narratives refer to the actual passover feast get over the difficulties in John’s Gospel in the following manner:—They consider, e.g., that Joh_13:1 is a simple introduction. Before the passover the Saviour’s love was specially manifested to His disciples. They explain the reference in Joh_13:29 as the preparation for the chagigah (peace-offering and festivals 2Ch_30:22); and hold that Joh_18:28 refers to fear of defilement preventing the Jews from eating the chagigah; and that the “preparation of the passover” (Joh_19:14) means simply the preparation for the Sabbath, i.e. the Friday before a Sabbath, which had a special importance when it fell in the passover week. The difficulty throws no doubt on the authenticity or truthfulness of any of the gospel narratives, and it is indeed a very clear testimony to the independence of these documents. The solution turns perhaps on the ascertaining of some fact or facts regarding the mode of celebration of the passover at the time of our Lord’s sojourn on earth. Is it too much to expect that in these days of earnest research and wonderful discovery this long-vexed question may at length be settled?

ILLUSTRATIONS

Joh_13:1. Christ loving His own to the end.—To the end He loved His own, to the end of His earthly course. And what the disciples experienced from that point was a new history of His love. He loved them, bore them to their old age. When they came at last to the next world, His love again was there. This is the same Lord who is also ours. Great comfort for hearts that feel their need of love! Glorious balm for bruised souls, Jesus loves to the end! Even this may be listened to with cold heart. Thou hast enough of earthly love: what need of Jesus’ love? Or thou art enough for thyself: why speak of love at all? We may also say, Jesus loving to the end is matter of course: how else could He be Saviour? What would His love be to me, if it did not love to the end? Very good; if any one deems himself worthy of the love of Jesus, to him this is matter of course. And in the case of almost all men there is a time when the heart thinks itself worthy of love—the time of natural pride, of an unsubdued heart. But a time may also come to thee, when thou canst scarcely believe that Jesus will love thee, even thee, when thou wouldst fain believe and wouldst give much if thou couldst believe it and canst not. For it is indeed divinely natural, but for this very reason wondrous, that Jesus should love, love us, love to the end. God is the wonder of wonders. Jesus’ love is matter of faith, for Jesus is invisible, and His working also is often hidden. What thou seest and sufferest often looks unlike love. But again come times when one can feel, taste love, and times when the heart by a power from above is sure and glad of this: Jesus loves, and He loves even me. Every one among us, if he is only in earnest, may have such experiences. Therefore should every one among us, those of ripe age especially, be able to say, I know that He loves, how much He loves, and I know in what the certainty rests, that He is an exhaustless fount of love. Nor can our inner life be bright or one of joyous progress until we have the certainty that Jesus loves us.—Dr. W. F. Gess, in “The Thinker,” October 1893.

Joh_13:4-5. The power of self-denying love.—At present the Lord Jesus gives above all this command to His disciples: “If I then, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet” (Joh_13:14). To say that this is not to be taken literally is to say too little. The precept of feet-washing is one of the cases to which Paul’s saying applies: “The letter killeth, the spirit makes alive”—at least in one of its aspects. A man might fulfil it literally and yet remain spiritually dead; pay, confirm himself in death by the practice. But what is the spirit of Jesus’ saying? Has none of us to do with contrary people, when it requires self-denial to use friendly, gentle language to them, or to give them practical help, and that more than once? Among thy acquaintance are there weak-minded people who need thy love? In this case you will easily understand what the words mean, “Wash one another’s feet.” In such circumstances it is often difficult to show kindly, loving patience, and that for years, even to near kindred, to brothers and sisters. Even parents, when age comes with its infirmities and whims, become a trouble to children. Then it behoves to remember the precept of feet-washing. And what as to us parents with our children? In regard to the amiable and gifted, who are our joy and glory, a parent’s heart naturally rejoices in diligence and truthfulness; then the greatest sacrifice is no sacrifice. But the feeble and troublesome, whom one cannot speak of? Even here natural love sometimes overcomes every obstacle. Yet love often makes so blind that parents cannot see even the defects of children. Christians should not be blind, even toward children. But when children become an irksome tax upon them, what should they do? Perhaps thou hast too a bad, misguided child. My friends, Christians are not then to be like old Eli, not to shut their eyes and deceive themselves, not to be faint-hearted and do nothing. Then is the time to be earnest, to show anger—anger like God’s—zeal against sin, and therefore against the sinner who nurses sin in himself, and with it death, the unpitying zeal which springs from true love, from real mercy. But how feel love toward a bad child? How soothe trouble of heart for a child’s ingratitude? Any one among us who knows such parental grief will understand what the Lord means by the feet-washing: exercise love, be bold to love, when loving grows irksome.—Dr. W. F. Gess, in “The Thinker.”

Joh_13:9-10. The need of continual spiritual cleansing.—“If I wash thee not, thou hast no part in Me.” How terrified Peter is when he hears this! Then he tacks about and cries, “Lord, not my feet alone, but my hands and my head” (Joh_13:9). It was a fine trait in him that his greatest pain was to hear the Lord say, “Else thou hast no part in Me.” When we see that a certain thing would hinder fellowship with the Lord, or others tell us so, are we as resolved to make sure of having part with Jesus? Do we then say, “Lord, not my feet alone, but my hands and my head”? This was Peter’s honest heart, in virtue of which he was able afterward to become so perfect a disciple of the Saviour. But now he has to be checked. Jesus says to him, “He that has bathed needs not save to wash his feet, but is clean every whit” (Joh_13:10). This third saying of our Lord also is of abiding significance. It distinguishes bathing from feet-washing. The whole man is made clean by bathing; but the feet are the first to be soiled again, and so ever need cleansing. What does the Lord mean by having bathed? It is what Holy Scripture means by the new birth. Washing the feet is daily forgiveness and sanctifying. Jesus bears witness to His disciples, “Ye are clean” (Joh_15:3). This they become through His word and intercourse with Him; their heart was turned away from the world, from the service of vanity, and belonged in reality to the Lord. And, accordingly, when He departed, the Spirit came from on high and dwelt in the centre of their heart. This is the new birth which we all need. “Unless a man be born again, he cannot see the kingdom of God.” Our very mind and heart must be transformed. This may possibly be done gradually by God, from the time of baptism, so that the Spirit gains power in us imperceptibly, as Tersteegen says:

“As flowers their opening leaves display,

And glad drink in the solar fire.”

But if it has not taken place after baptism, it must take place now. It is scarcely credible, before one has experienced it, how much our heart leans on itself, how closely our own nature clings to us. Most men do not know it. We only perceive it when we begin to try to go out of ourselves. But we must go out of ourselves. Instead of our own ideas, the love and the glory of God must become our end, a new life of God’s Spirit must begin in us. Such a transformation of nature took place in the disciples; they became pure. Now, says Jesus, ye need still to wash the feet. Too many new stains and faults occur. The old man still works; we fall short of God’s will; we go astray in our own ways. But do not treat it lightly, do not think, “My heart is all right, I am bathed; my outward circumstances and natural temperament still make me stumble now and then, but in my heart I am the Lord’s disciple; no one is perfect!” This is the way to forget the daily washing. We know that this and that is not right, but we would fain forget it; we feel how deep-rooted inclination is, and do not struggle against it. But faults of the soul are not like faults in wood and stone, or even some bodily defects, which are fixed; but it is here as with those physical ailments which must either be got rid of or they consume the whole body. Either—or. There is no true peace of heart, unless one is always anew coming to an understanding with Jesus. What takes place between us and Him we are always to discuss with Him and come to a settlement about with Him. We may go on with a heart which has but a half-peace, in which is a certain unrest. This is not the true Christian state. But as soon as we have failed in anything (and the failure is always toward God), in doing or leaving undone, we should humbly confess it to Him, seek His forgiveness, and begin afresh. By thus ever seeking His forgiveness, and not resting until we have it, the heart is set free, enjoys perfect peace, and daily receives new strength to go forward in the narrow way.—Idem.

Joh_13:14. Mutual aid in the spiritual life.—To wash one another’s feet is, in the deeper meaning of the thing, to help one another out of the evil that is in the world, to aid, one another in the keeping of a pure conscience and of a wholesome and holy life. This assuredly must be our first concern as to those whom God has given us. Our love will show itself by counting nothing too lowly, and nothing too hard, by which we may strengthen against sin—lead into the way of peace, or at least witness for the eternally right and good. For example, supposing one has wronged you, really wronged you, injured you at the innermost place of your heart, spoken or done what you feel was not only an unkindness and a personal pain, but an untruth between him and God: to carry out the idea symbolised by Christ, you must not merely forgive that one, you must try to get him out of that untruth which is between him and God, to have the soul cleansed from the evil that it has contracted. And a man is great, Christlike, in the measure in which he can lay aside merely personal considerations, and in tender yet faithful love deal with, that he may win, his brother. Did not Jesus wash the feet of Judas, into whom Satan had entered? Did He not try, even to the last moment, to save him from his lie? Brainerd, in his younger days, carried away by an indiscreet zeal, provoked the censure of his seniors at college, and was severely, too severely, punished. In later years he saw his error. He had been unkindly treated; but he could say, “I would willingly humble myself before those whom my error led into sin, and ask their forgiveness, although they should still refuse to own that in which they wronged me.” Was not that Christlike indeed? Is it not truly divine to come down from a vantage-ground and be nowhere, that God’s love may be manifested, and men may indeed know it in its separation from evil?—Dr. Marshall Lang.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

VI

THE RETURN OF JESUS FROM CONCEALMENT, IN LOVE TO HIS OWN. THE SEPARATION IN THE CIRCLE OF DISCIPLES ITSELF. THE ABASHMENT AND AGITATION OF THE FAITHFUL. THE SEPARATION AND WITHDRAWAL OF JUDAS. THE FOOT-WASHING OF CHRIST A GLORIFICATION OF HOSPITALITY, AS OF MINISTERING MASTERSHIP. SYMBOLISM AND FOUNDATION OF BROTHERLY DISCIPLINE IN THE CHURCH. THE DYNAMICAL SEPARATION OF THE ADVERSARY FROM THE DISCIPLESHIP OF JESUS

Joh_13:1-30

(Comp. Mat_26:17-35; Mar_14:12-31; Luk_22:7-38; Joh_13:1-15 Pericope for Maundy-Thursday)

1Now [but] before the feast of the passover, when Jesus knew [Jesus knowing] that his hour was come [coming]1 that he should depart out of this world unto the Father, having loved his own which were (who remained behind) in the world, he 2[omit he] loved them unto the end. And supper being ended [the meal being about to begin, or, having begun]2 the devil having now [already, ἤδη] put into the heart of Judas Iscariot, Simon’s son, to betray him [put into the heart, i.e., suggested 3that Judas Iscariot, the son of Simon, should betray him];3 Jesus [He]4 knowing that the Father had given [him, αὐτῷ] all things into his hands, and that he was come [came forth, ἐξῆλθεν] from God, and went [was going, ὑπάγει] to God; 4He riseth from supper [the meal],5 and laid [layeth] aside his garments [the outer 5or, upper garment];6 and took a towel and girded himself. After that [thereupon or, then] he poureth water into a [the] basin, and [and he] began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. 6Then cometh he [so he cometh] to Simon Peter: [,] and Peter [he] saith unto him, Lord, dost thou wash my feet? 7Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know [wilt learn, understand] hereafter. 8Peter saith unto him, Thou shalt never [Never shalt thou] wash my feet. Jesus answered him, if I wash thee not, thou hast no part with [in] me. 9Simon Peter saith unto him, Lord, not my feet only, but also my [the] hands, and my [the] head. 10Jesus saith to him, He that is washed [hath been bathed] needeth not save to wash his [the] feet [needeth not to wash himself (save his feet)],7 but is clean every whit [wholly, entirely clean]: and ye are clean, but not all. 11For he knew who should [was about to] betray him; therefore [for this reason] said he, Ye are not all clean.

12So after he had washed their feet, and had taken his garments [upper garment] and was set [had sat]8 down again, he said unto them, Know[Un derstand] ye what I have done to you? 13Ye call me Master [the Teacher] and 14[the] Lord: and ye say well; for so I am. If I then, your [the] Lord and Master [the Teacher], have washed your feet; ye also ought to wash one another’s feet. 15For I have given you an example, that ye [also] should do as I have done to you. 16Verily, verily, I say unto you, The [A] servant is not greater than his lord; neither he that is sent [nor one sent] greater than he that sent [the one sending] him. 17If ye know these things, happy [blessed] are ye if ye do them [the same].

18I speak not of you all: I know whom I have chosen [I chose]: but (thus it is) that the Scripture may be fulfilled, “He that eateth bread with me hath lifted up9 19his heel against me.” (Psa_41:9). Now [From henceforth] I tell you before it come [hath come to pass], that, when it is [hath] come to pass, ye may believe that I am he. [He, the Messiah indicated in Psa_41:9]. 20Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and [but] he that receiveth me receiveth him that sent me.

21When Jesus had thus said, he [Having said this, Jesus] was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall [will 22betray me. Then [omit then]10 the disciples looked one on another [at one another] 23doubting [being uncertain (ὰπορoύηενοι)] of whom he spake. Now11 there was leaning [reclining at the table] on [in] Jesus’ bosom one of his disciples, whom Jesus loved. 24Simon Peter therefore beckoned [beckoneth, maketh a sign, νεύει] to him, that he should ask who it should be of whom he spake [and saith to him, say, who 25is it of whom he speaketh]?12 He then [But he]13 lying [leaning back (thus), ὰναπεσὼν (οὕτως) ] on Jesus’ breast saith unto him, Lord, who is it? Jesus [therefore] answered, He it is to whom I shall give a sop, when I have dipped it [for whom I shall dip the sop (morsel) and give it to him].14 And when he had dipped the sop he gave it [Having therefore dipped the sop, he taketh and giveth it] to Judas Iscariot, the son of Simon [to Judas, the son of Simon Iscariot].15 27And after the sop Satan entered into him. Then [Therefore] said Jesus unto him, That [What] thou doest, do quickly.

28Now [But] no man [no one of those reclining] at the table knew [understood] for what intent he spake [said] this unto him. 29For some of them thought, because Judas had the bag [kept the purse] that Jesus had [omit had] said unto him, Buy those things that we have need of against [Buy what we need for] the feast; or, 30that he should give something to the poor. He then, having received the sop, went immediately out; and [but] it was night.

EXEGETICAL AND CRITICAL

[Here begins the third main part of the gospel of John setting forth the glorification of Christ as the suffering High Priest and the victorious King. It is subdivided into three sections. The first treats of His private glorification in the midst of His disciples; the foot-washing, the parting discourses and the sacerdotal prayer, chs. 13–17; the second His public glorification in His passion and death, chs. 18 and 19; the third His full glorification in His resurrection and reappearance among His disciples as the pledge of His abiding presence to the end of time, chs. 20 and 21. With John 13 we approach the Holy of holies in the earthly life of our Lord. Having completed His prophetic office and public ministry, He spent the evening before His crucifixion in the quiet circle of His disciples and friends, and poured out before them His heart, in full view of the sacrifice on the cross by which He was shortly to show in fact His boundless love to them and to the whole world. Such an evening occurred but once in the world’s history: the fullness of eternity itself was condensed into a few fleeting moments. The farewell words of our Lord, chs. Joh_13:31 to Joh_17:26, stand alone even in the Book of books. The nearest approach to them we may find in the parting song and blessing of Moses (Deuteronomy 32, 33), and the farewell address of Paul to the elders of Ephesus (Act_20:17 ff.). A more remote parallel is the prophetic picture in the second part of Isaiah, the prince and evangelist among the prophets, especially John 53, where the Messiah is represented as a man of sorrows who bore our griefs and carried our sorrows, who was wounded for our transgressions and bruised for our iniquities. The last words of our Lord to His own combine the deepest emotion with serene repose; they are solemn, weighty and affecting beyond description; they seem to sound directly from heaven, and they lift the reader high above time and space. We have here more than words, we have things, verities, acts of infinite love going out from God and going into the hearts of men. The main idea is: I in the Father, the Father in Me; I in the believers, the believers in Me, sharing My glory; or, as Bengel puts it: I came from My Father in heaven, I fulfilled His will on earth, I now return to My Father. (“Veni a Patre, fui in mundo, vado ad Patrem”). No disciple was so well qualified to apprehend, preserve and record these farewell words, as the bosom friend of Jesus who, during their delivery, reclined on His breast and heard the beatings of His heart. He omits an account of the institution of the Lord’s Supper, as being already sufficiently known from the other Gospels, but these discourses, as also those in chs. 4 and 6, are full of the ideas of vital union with Christ and the communion of saints, which the sacrament symbolizes. In the same way John omits the form of baptism, but unfolds the underlying idea of regeneration, (John 3). Comp on these wonderful chapters the introductory remarks off Dr. Lange below on Joh_13:31 and Joh_17:16—P. S.]

On the hypotheses of modern criticism (Bretschneider, Strauss, Baur, etc.), concerning the history of the foot-washing, see Meyer [p. 492]. On the relation of the Johannean account of the farewell-repast of Jesus to that found in the Synoptists, comp. Comm. on Matthew, chap. 26. [Am. ed. p. 454 ff., where the English literature on this difficult question of chronology with many additional remarks is supplied.—P. S.]. After that general examination it will here suffice for us to render prominent once more the agreement between John and the Synoptists in those particular passages in which it is disputed. Thus here Joh_13:1-4; Joh_13:27; Joh_18:28; Joh_19:31.

Bynäus, Wichelhaus (History of the Passion) and Röpe (1856) hold that the repast of the foot-washing was not identical with the feast of the Passover. This view, is, indeed, not tenable in its separation of the two repasts;—there is, however, some truth in it, inasmuch as two divisions in the Last Supper are to be definitely distinguished, of which divisions the Synoptists portray preëminently the second, i.e. the institution of the Lord’s Supper, while John brings into relief the first section, i.e. the Jewish paschal feast,—that which has been transformed into the typical Christian love-feasts. That the Christian Agape, in its distinction from the Lord’s Supper and yet in conjunction with the same, was already existent at the time when John wrote his Gospel, is evident from 1Co_11:17 ff., etc.; Jude Joh_13:12; 2Pe_2:13; probably also, from Act_2:42; Act_2:46; Act_6:2. That, moreover, the Agape preceded the celebration of the Supper in the Apostolic Church, is evidenced by 1Co_11:20-21 and by the fact that down to Augustine’s time the African Church retained the custom of holding a common feast in the Church on Maundy Thursday, previous to the reception of the Lord’s Supper; this was the case long after the ordinary Agapes had been separated from the Lord’s Supper. (There was doubtless, however, a more decided separation of the Love Feast and the Communion in the Western than in the Eastern Church).

Now if in John’s time the Agape already existed in the stead of the Paschal feast, we can readily comprehend that the term ἀγαπᾷν,—an expression which of itself signifies: to testify love,—might have a double meaning in the mouth of John, and thus imply: He showed them His love by the Agape. The mysterious expression of the Evangelist seems to contain still more of design when we consider that τὸ τέλος was likewise indicative of the religious ceremony, the celebration of initiation. The scarce translatable word: unto the end, unto the decision He loved them (or: His love to them brought on His end together with its [His love’s] completion; or, as Zinzendorf has it: He loved Himself to death, brought on death by loving), contains for Christian Greek readers the assonance of the thought: He gave them the Agape in anticipation of the Christian festival of initiation, of Christian initiation into the fellowship of His death by the Lord’s Supper.

Since Christ desired to dovelop the Passover into the New Testament form of the Supper, it was quite significant that He so ordered the feast that the Passover itself took place before the beginning of the 15th Nisan and only the Supper fell into the full feast. Therefore He came early with the disciples to Jerusalem and commenced the celebration before the turning-point of the two days, i.e. Before six o’clock on the evening of the 14th Nisan; so early was it that the conclusion of the Paschal feast or original Agape was reached before six o’clock, or, at all events, just about that hour. This simple supposition removes all difficulties, especially when it is observed that in those days the accuracy of our measurement of time had no existence.

Joh_13:1. But before the feast of the passover, etc. [ΙΙ ρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ Ἰησοῦς ὕτι η̇͂λθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς.]17 Different constructions:

1. The first sentence continues to the close Joh_13:5 [or rather Joh_13:4—P. S.] and the apodosis begins with the words Joh_13:4 : “He rose from supper” (Griesbach, Matthäi [Bleek, Ebrard, Westcott and Hort] and others). If we make it the evening before the festal eve, or the evening of the 13th Nisan and allow of no pause, the history is continued uninterruptedly through the night until the end of chap. 17, and the crucifixion follows the next day, on the 14th, still before the feast. This assumption is contradicted by a. the exceedingly difficult construction (comp. Joh_6:22); b. the different sense of εἰδώς, Joh_13:1; Joh_13:3; the distinction is entirely blotted out if we consider the second εἰδώς a repetition of the first, and the words: εἰς τέλος, etc. a parenthesis. (Bleek: Before the feast, when Jesus knew that His hour was come to depart out of this world unto the Father, having loved His own who were in the world—He did love them unto the end—, when a repast was spread, etc.). The Evangelist had in view a twofold great antithesis redounding to the glorification of the Lord. The first (Joh_13:1) glorifies especially His love, whereby in the love-feast itself He revealed His love to the disciples unto the consummation; the second (Joh_13:2-4) especially glorifies His humility, in which He washed the disciples’ feet, although He knew, of Himself, that the Father was already tendering omnipotence to Him and that the Satanic betrayer was amongst the disciples. These two specifically different considerations cannot be mingled without obliterating the sense of the entire passage c. The formal ending of the sentence Joh_13:1 is equally clear.

2. The first sentence comes to a conclusion with the first verse (Vulgate, Luther, Lücke, Lachmann, etc. [Ewald, Hengstenberg, Godet]). Still there are various conceptions:

a. Kling, Luthardt and others connect πρὸ τῆς ἑορτῆς, etc. with εἰδώς; when Jesus knew before the feast of the passover. But this would render the designation of the time unmeaning.

b. Application of the πρὸ τν͂ς, etc. to ἀγαπήσας (Wieseler, Tholuck) in this sense: having even before the feast, in His consciousness of His approaching departure (Joh_12:23), loved His own, He loved them more than ever at the end. In connection with this, Tholuck observes, that it is impossible to interpret ἠγάπησεν αὐτούς with Lücke: He gave them a proof of His love, and he maintains that it indicates merely a loving frame of mind. But certainly it may mean a loving mood manifesting itself by a sign. And this admitted, the loving mood relapses into the proof of love.

c. Application of πρὸ τῆς to (the entire history. Meyer thinks that if it had been the eve of the feast (the evening of the 14th Nisan) John must have written: τῇ πρώτῃ τῶν ἀζύμων. The chronological turning-point seems to be obscured in this place by the fear of “Harmonistics.” Τῇ πρώτῃ τῶν ἀζύμων and πρὸ τῆς ἑοπτῆς are the self-same thing. We make πρὸ τῆς, etc. relate to the mysterious and significant εἰς τέλος ἠγάπησεν αὐτούς. But before the feast He came forward again (contrast to what has gone before). Then He carried His love to the τέλος. The completed expression of His love brought along with it the completion of His life. In particular, namely, He manifested at the love-feast the humility of His love.

Jesus, knowing [εἰδὼς ὁ Ἰησ.].—The δέ [after πρό at the beginning of the verse] is of great moment here, serving also as an elucidation. Jesus had withdrawn Himself. But before the beginning of the feast He was again drawn forth by the consciousness that His hour was come, and by His love to His own, and now He loved them so that the end, or the crisis, was the result. The love-feast brought the crisis. And so, even though the primary reference of the words of the first verse is to the disciples, they also relate to the great mass of His own in the world. He came back and carried out His work of love to the end. He loved Himself to His end, to death, for the paschal feast brought on the decision of the betrayer and hence His death. ἸΙγάπησεν, therefore, has reference undoubtedly to the whole love-feast, and the like is true of πρὸ τῆς ἑορτῆς. Before the paschal evening had fully begun, Judas went out into the night; with his departure τὸ τέλος was decided; Jesus’ act of love had induced the decision. But the more definite date was the leaving of Bethany for Jerusalem: that was the expression of His love by which the end was occasioned. The reference of the words ἀγαπήσας τοὺς ἰδίους to the foregoing: to depart unto the Father, after He had loved (Meyer), is void of meaning; but the interpretation: “He rendered them the last testimony of His love,” likewise withholds from εἰς τέλος its rights.

Joh_13:2. And when the meal bad begun, or, supper being served [καὶ δείπνου γινομένου].—The introduction of δεῖπνον without an article is explained by the fact that John has already indicated the nature of the δεῖπνον by the ἠγάπησεν in the first verse. “It seems unfavorable to the idea that it was the paschal meal (Wichelhaus), but as ἀπὸ δεἰπνου, ἐπὶ δεῖπνον ἰένου mean: after the repast, to go to table, so δείπνου γινομένου does not mean: when a meal took place, but it signifies when the meal took place or was about to take place, to wit, the repast of this day, and that was the festive meal.” Tholuck. Should we even read γενομένου (see the Textual Notes), it would not mean: after the repast was over (Luther, Hofmann [E. V.]), but after it had already begun. According to Meyer and many others this meal was not the supper; John, they say, assumes that to be already known to his readers (it having been celebrated on the same evening). Hence, according to Meyer the paschal meal is omitted. According to Baur it is omitted because the author of the Gospel chap. 6. connected it with the second paschal feast of Jesus; according to Strauss the Evangelist knew nothing of the Supper. [According to Schenkel John intended to guard against ascribing a magical effect to the Lord’s Supper, and to prevent sacramental controversies. But this could have been done more effectually by plain instruction.—P. S.]

The meal having begun, or, being served.—That is, they had already reclined, Joh_13:4; Joh_13:12. [Not being ended, as in the E. V. See Textual Notes.—P. S.]

The devil having already put it into the heart of Judas [τοὺ διαβόλου ῆδη βεβληκότος εἰς τὴν καρδὶαν]—The explanation of Meyer, when the devil had already made his plot [had put it into hisheart], is untenable (see Textual Notes).18 Strange indeed it would be if the heart of the devil were the subject of this announcement, independently of the fact that after all there would be little sense in the statement: the devil had resolved within himself, etc. As if such a thing were dependent on the resolve of the devil. The condition of affairs is this: the devil had sown the thought, the ἐπιθυηία, of betrayal in Judas’ heart; the wicked counsel becomes a firm decree only in Joh_13:27. It is true that, according to Matthew, Judas had previously been to the high-priests and negotiated with them; this fact, however, does not preclude subsequent waverings and conflicts on the part of the unhappy man. Now while the first antithesis was general in its character and referred to the whole love-feast, this second antithesis is special and has reference to the humility of the love of Jesus which found expression in the washing of the disciples’ feet. Yet the words: the devil having, etc., are to be primarily referred as a supplement to the foregoing, in this sense: the brooding treason in the breast of Judas did not hinder the Lord from causing the repast to commence. Perhaps, however, it is likewise intended that the words should mark out Judas as the chief author of the dispute which arose among the disciples on this occasion as to their respective ranks,—a dispute chronicled by Luke. No doubt the unwillingness of each one of the disciples to take upon himself the office of the foot-washing was one of the modes in which their contentious spirit manifested itself (Luk_22:24; Luk_22:27; ancient exegetes; Leben Jesu, ii. p. 1314). Euthymius Zigabenus sees in the mention of Judas a trait illustrative of the long-suffering of Jesus; the truth of this view Meyer groundlessly denies.

Joh_13:3. Jesus, knowing.—Albeit He had the presentiment of His glory; namely 1. the presentiment of His elevation to divine power; 2. of His perfected mission resting upon His descent from the Father; 3. of His imminent elevation to the throne of glory.

Joh_13:4. He riseth from supper.—The contrast of His service with the presentiment of His lofty dignity. He rises to perform the foot-washing. Since this was ordinarily done by slaves previous to the commencement of the meal, in the absence of a slave the duty naturally devolved upon the humblest of the circle. In this assumption lay the fuse that kindled the disciples’ last strife for preëminence. At all events the dispute recounted by Luke appears to have been in part the occasion of the foot-washing. According to Strauss, De Wette; Meyer and others this is not the place for that dispute. It was, however, natural for it to break out more than once, and we should be attributing too great a piece of inaccuracy to Luke, were we to imagine that his placing of it in the history of the Supper was altogether erroneous. According to Meyer and Tholuck no such cause was requisite to induce Jesus to wash the disciples’ feet; they maintain that the act was a purely symbolical one. But this is in opposition to the realism of the life of Jesus and commingles the Old and New Testaments. Symbolism set forth in ceremonies is of the Old Testament. Wichelhaus discovers in the foot-washing an indication that the entertainment was no paschal feast, since, if it had been, the host must have assumed the duty. As contradictory to this view we cannot, with Tholuck, cite Luk_7:44, affirming that the washing of the feet was not always practiced. The omission of it there is reprehended. Manifestly, the very absence of the host proves that it was the time of the celebration of the Passover. On the evening of the 13th Nisan the host might have charged himself with the foot-washing; on the evening of the 14th Nisan he was obliged to eat in company with his family-circle as the father of the house and was thus prevented from performing the rite in question. For he did not sup with the circle of disciples; here the position of father of the family belonged to Jesus.

Layeth aside His outer garment [τὰ ιμάτια. Bengel: eas vestes, quæ lotionem impedirent.—P. S.]—The prompt and joyous alacrity of the Lord is picturesquely delineated by the rapid succession of the several sentences in designation of the several acts. The fact of His girding Himself contrasts with the expectation that others should have done it for Him.

Joh_13:5. Into the wash-basin [τὸν νιπτῆρα].—Into the one appointed which stood there. [Grotius: Nihil ministerii omitlit.] From this trait as well as from the expression: He girded Himself, we perceive that the foot-washing was anticipated and had been left undone in default of a servant, or a disciple willing to discharge the office.

And He began [καὶ ἤρξατο].—It undoubtedly seems to follow from the relation of Joh_13:5 to Joh_13:6, that He had already washed the feet of other disciples when He came to Peter (Meyer), because the whole proceeding is already described Joh_13:5. But He seems too to have come soon to Peter, since the latter interrupted His work as He was beginning. It would also be contrary to the inversion of orders of rank in the foot-washing if Jesus had begun with a disciple who was in a certain respect the first. Augustine and many Catholic exegetes make Peter the first; Chrysostom and others, on the contrary, conceive Judas to have been the first.

Joh_13:6. Dost thou wash my feet?—According to Tholuck (with reference to Chrysost.), this is a refusal from reverence, only after the reproof of Jesus becoming a refusal from self-will. Yet the unmistakable reverence is lacking in a true sense of the extraordinariness and spiritual significance of the action,—is lacking in full submission; thus a germ of self-will lent its influence even here. At all events Peter applied to the action of Jesus the same rule of outward rank, which effectually hindered the introduction into his own mind of the idea that he should wash the feet of his fellow-disciples.

Joh_13:7. Thou knowest not now, but thou wilt know hereafter [σν̀ οὐκ οἱδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα].—The antithesis of σύ is sternly met by the antithesis of ἐγώ and σύ. According to Chrysostom and others, also Tholuck [Hengstenberg, Ewald], μετὰ ταῦτα is indicative of subsequent enlightenment [after the day of Pentecost]; according to Luthardt it means: in eternity; according to De Wette and Meyer, the explanation Joh_13:12 ff. That explanation is doubtless intended in the first instance, not, however, to the exclusion of a progressive experience or knowledge in Christian illumination. Calvin: Quavis scientia doctior hæc ignorantiæ species (est), cum Domino concedimus, ut supra nos sapiat.

Joh_13:8. Peter saith unto Him, Never shalt Thou wash my feet [οὐ μὴ…εἰς τὸν αἰῶνα].—Again the self-will of the apostle develops into open contradiction and disobedience,—as on the occasion when Jesus announced that He was about to tread the path of suffering, Mat_16:22. The connection between the two passages is discoverable, on the one hand, in the great attachment and reverence which Peter entertained for the Lord; but, on the other hand, also, in his cleaving to the external glory and sovereignty of Christ and in coveting a share thereof for himself. Christ now began practically with His self-humiliation to turn Peter’s moral view of the world upside down; Peter, meanwhile, instead of divining the blessing of the cross enfolded in this act, struggled with anxious forebodings against its pricks. Christ’s washing of the disciples’ feet was an affair utterly repugnant to his soul. Never; properly—to eternity, into the æon; εἰς τὸν αἰῶνα.

If I wash thee not.—In this case too Jesus must give utterance to a threat, as in Mat_16:23, before Peter’s strong self-will is brought into subjection. This strong self-will is indicated in the further history of Peter and likewise by the words of Jesus Joh_21:18. Hence the saying of Jesus was true, primarily, in the literal sense; not, indeed, in the sense ascribed to it by Peter, viz., If I do not corporeally cleanse thy feet,—but: if thou accept not my service of love in this washing of thy feet. Peter, had he persistently refused, would have put an end to the relationship between disciple and Master. The entire relationship was made dependent on this single point. No fortuitous thought was thereby involved, but a symbolic-typical act. Insomuch as this is true, Peter’s resistance was, in the first place, a negation of the act of religion symbolized by Christ; in the second place, a refusal to have his life purified by the Lord; a fatal protestation,—this latter—against that spiritual foot-washing, for example, which was apportioned him chap. 21. and without which he could have had no part in Christ; his resistance was, finally, a revolt against that ordinance obtaining in the kingdom,—the law of ministering love and humility in the Church of Christ;—a revolt which would in no wise have fitted him for his place as the first pioneer of that kingdom.

Thou hast no part with Me [οὐκ ἔχεις μέρος μετʼ ἐμοῦ]19—Mat_24:51, etc. (אֶת חֵלֶקּ עִם ,חֵלֶק) i.e. in the same kingdom and the same glory of the kingdom, they being founded on loving and serving. According to Maldonatus and others, the menace contains a renouncement of personal friendship; according to Grotius an announcement of the loss of eternal life; according to Bengel, Luthardt and others it signifies: no part in my cleansing. The latter explanation is, however, not demanded, as Tholuck thinks it is, by the ethical and symbolical sense of the washing (in so far as this sense is presupposed, which is certainly to be assumed). The outward washing is accompanied by that which is inward, i.e. moral purification; from this, however, the future blessing must be distinguished. Baptism is attended by the renunciation of sin, but the blessing of it is communion with Christ and Christians in this present world; the Lord’s Supper is attended by the sealing of reconciliation and the communication of the new life of Christ: but its future blessing is communion with Christ and with Christians in the resurrection. The view represented by Bengel, Luthardt and Tholuck might be designated as one-sided or ultra-Reformed.

Joh_13:9. But also my hands and my head.—An utterance prompted by the agitation and entire subjection of the disciple. Not for all the world would he lose the fellowship of Jesus. He would be washed by Him as a child; he offers to Him all the uncovered portions of his body: his hands, his feet, his head. A trace of dictatorialness is, however, still visible in this act of submission; a fact connected with his apprehension of the action of Christ; he still regards it in too great measure as an outward or legal thing and does not yet fully perceive the simple, Spiritual symbolicalness which appertains to it when viewed in accordance with the idea of Christ. Hence a third reprimand is necessary, albeit one of dispassionate mildness.

Joh_13:10. He that hath bathed, needeth not to wash himself.—Not a shade of doubt (as, for instance, by Tholuck) should be cast on the fact that Jesus primarily proclaims a law of the Jewish ordinances relative to purification (Michaelis, etc.). But this ordinance consisted not in the custom of bathing before each meal (Wetstein), and then again washing the feet, defiled by the going forth to the meal, or washing the feet again separately on account of their pollution by the bath-water itself (Beza). Rather, the bathing is indicative of the greater and rarer purification,—the foot-washing of the minor and daily one, such as was requisite each time that the traveller paused for rest or refreshment. Provided, therefore, that a man had seasonably bathed himself in conformity to the ordinance, he needed, on such an occasion as the present one, nought save to wash his feet. Jesus, then, declares in the first place, on Peter’s demanding a bath for his whole body, that he must content himself with the washing of his feet, in accordance with the law which regulated this custom. But at the same time He pronounces the spiritual law of life in conformity to which He would wash the feet of His people spiritually and symbolically. Ye are bathed in the spiritual sense and thus clean in general (although not all of you); hence ye need, in this sense, but the washing of your feet.

What is the meaning of this? A distinction must here be made between the signification of the saying as a rule of Christian ethics, and as the rule of an ecclesiastical ordinance. Relative to the former. Origen: they were clean in general through baptism;20 it was obligatory merely that the inferior parts, the affections, should be purified. Theod., Herak.: Clean by means of the doctrine; their feet must be consecrated to the apostleship. Chrysost.: Clean through the word (Joh_15:8); the washing of their feet signified that they had still to learn humility. The latter interpretation is doubtless the true one. As disciples, they had received, in the fellowship and the Word of Christ, the principle of their general purification or regeneration; but they must, by the shaming example of their Lord and Master, be cleansed from ambition and other sins which had clung to their feet, their endeavorings, in their pilgrimage as disciples.

The maxim generalized reads thus for Christians; Justification must be followed by sanctification or daily repentance (evangelical theologians). Connected with this is the symbolical interpretation with reference to the ecclesiastical ordinance in Cyprian, Aug. and others: “They were clean through baptism, and had need but of the Sacramentum pœnitentiæ.” Only not in a legal sense. The manner in which Christ made the love-feast with the foot-washing a purificative preparation for the Supper, is a vivid type for the evangelical, ecclesiastical ordinance, in accordance with which a purificative, disciplinary preparation or confession precedes the celebration of the Lord’s Supper. It is not altogether clear how Tholuck, after De Wette, Lücke (so too Meyer) can protest against the universal, symbolical significance, originally intended, of Christ’s words; for together with the primary signification of the act for the disciples, its second universal, Christian, moral signification is established; and the latter contains likewise the ecclesiastical ordinance in embryo. Be it observed, furthermore, that the declaration relative to the needs of the disciples must by no means be confounded with the enforcement of the example of Jesus upon the disciples (Joh_13:14-15), although the second consideration corresponds with the first.

And ye are clean.—Application of His words to the disciples.—But not all.—A hint at the traitor. Since he does not stand in the communion of Jesus and His word, or, figuratively speaking, is not bathed, the foot-washing is vain in his case. “Such further comments on our passage as impute to it a polemical tendency against Peter, in spite of Joh_1:42; Joh_6:68, etc. (Strauss, Schwegler, Baur, Hilgenf.), and even credit Peter with the demand for an Ebionite lavation of the whole body (Hilgenf.), are pure fabrications.” Meyer.

Joh_13:12. Know ye what I have done to you.—Namely, the meaning and significance of it. Herewith begins the introduction to the explanation.

Joh_13:13. The Teacher and the Lord [ὁδιδάσκαλος καὶ ὁ κύριος21]—מַר and רַבִּי were likewise the titles given by the Rabbins’ scholars to their masters (Lightfoot and others). With the relation of the Master, who was also the Lord (in a theoretico-practical school), corresponded the relation of the disciples, who were also servants.

Joh_13:14. If I then, etc.—If your Lord has performed for you this service of a slave, ye must do likewise to one another. One another. Much more should ye, in conformity to your natural coördination, discharge for one another this lowly office of self-denying love. But since the disciples were to be under a life-long obligation to self-abasement in humble love, this act of Christ must also suggest to their minds the spiritual fact of His having ever thus served them in a spiritual sense. The sign of His self-humiliation hitherto in slavery to legal ordinances should thus be to them a presage of His impending self-humiliation unto the death of the slave. And so neither had the Lord in mind the outward copying of His action, but rather the spiritual imitation of it. This imitation in the service of love and humility is to consist, however, specifically in a mutual foot-washing, i.e., in efforts for the purification and emancipation of our brother from the sin that cleaves to him. If we would show our brother the right way and lead him in it as we should, we must do it in the spirit of humility, of subordination in self-denying love; thus done, it is an act of the greatest self-denial. Reprehension or reproof administered from the high horse or throne is no foot-washing.

Hence it is remarkable that the literal foot-washing gradually gained ground as a ceremony in the church at a time when the spiritual foot-washing receded more and more before hierarchical pride, lust of power and austerity (See the Article Fusswaschung, by H. Merz in Herzog’s Real-Encyklopädie, with reference to Bingham, IV. 394). It follows from Augustine’s Epistol., 118 ad Januarium, that it was in use during his time, though without definite appointment of the day. Bernard of Clairvaux desired to convert the customary Catholic ceremony into a sacrament; without success. Catholic argumentation for the tradition of this rite does not sufficiently discriminate between the ancient custom of hospitality (1Ti_5:10), which of course extends forward into Christian times, and the rise of the Catholic ceremony. On Maundy-Thursday Catholic monarchs and the pope symbolically practise it upon twelve poor old men. Upon this Bengel sarcastically comments thus: “Magis admirandus foret pontifex, Unius regis, quam duodecim pauperum pedes, seria humilitate, lavans.” Luther counsels the substitution of a bath for the poor men when they really stand in need of one. Yet we cannot avoid recalling the beautiful saying of Claudius touching ceremonies that have become void: “they are little flags, floating above the surface of the waters and showing where a richly freighted ship hath sunk.” In the communion of the Moravians the governors of the choir decide as to the practice. The sacramental character of the foot-washing has found an advocate in Fr. Böhmer [Stud. u. Kritiken, fourth number, 1850). Tholuck.22

The frequent recurrence of evangelical theologians to this view overlooks these facts:

1. That the Lord desired a reciprocal foot-washing of all the faithful, not a one-sided one of inferiors by superiors.

2. That He elevated His foot-washing into a unique symbol, expressly substituting for His people the ethical explanation and application.

3. That the foot-washing as a sacrament would be a sacrament devoid of any definite word of promise; a circumstance which would, of course, alter the whole idea of a sacrament.

4. That the ecclesiastical consideration of the moral exaction of the Lord is fulfilled in the evangelical preparation or confession.

5. That the foot-washing as a sacrament would constitute a pendant to the Lord’s Supper, as the sacrament of sanctification, equally marring with the Catholic confession or absolution in its relation to the Lord’s Supper. Irrespective of the fact that the outward foot-washing is too climatic in its nature and too closely connected with the difference between sandals and shoes, to be adapted for a universal rite. In many places it is more necessary to shoe the feet; in the Polar regions to warm them.

The commandment of the Lord; ye shall wash each other’s feet, is indicative of the duty of humbly and lovingly helping our neighbor in his daily repentance; with equal distinctness does the necessity for washing the feet set forth the necessity for accepting the assistance of others in our daily repentance. “Humbly to labor for the purification of others” (Meyer, Luthardt).

Joh_13:15. For I have given you an example.—Now an example is intended not to be outwardly counterfeited, but to prompt to ethical imitation.

Joh_13:16. A servant is not greater, etc.—Comp. Joh_15:20; Mat_10:24; Luk_6:40. With a “verily, verily” the humility and self-denial of ministering love here enforces the axiom according to which the servant should look upon himself as being at least as lowly as his master. Well did the Lord foresee the great temptations and errors connected with clerical self-upliftment in His church. See Mat_20:25; Mat_24:49.

Joh_13:17. Blessed are ye if ye do them.—“In conclusion yet another reference to the great gulf that is wont to lie between insight and practice with regard to this very commandment.” Tholuck. As with regard to all commandments; here, however, it is particularly damnable. This is a saying spoken by the Lord as if in anticipation of the ceremony of foot-washing. For the ceremony is at all events an expression of intelligence. Suggestive of the “servus servorum.” The non-performance of knowledge, then, is in like manner followed by unblessedness. A knowing without doing, i.e., without moral realization in spirit and life, is creative of a shadowy doing in abortive ceremony; in many respects the ceremony may be regarded as the visible type of knowledge that falls short of performance.

Joh_13:18. Not of you all.—A second stronger allusion to Judas. See Joh_13:10. Tholuck: “According to general interpretation, Joh_13:18 is connected with Joh_13:17 : a fulfilment of this ministering love is not to be expected from you all. Since this thought, however, does not fit into the connection of the subsequent remarks, we must assume that reference is had to Joh_13:10,—a looseness which fails to appear surprising in the Johannean style.” Yet even here John is sufficiently precise. Meyer, after ancient exegetes (Augustine: est inter vos, qui non erit beatus, neque faciet ea), more pertinently refers Joh_13:18 to the beatitude, Joh_13:17. The two verses are even implicative of a sharp antithesis: there is one who, instead of washing the feet of his fellow-disciples, ventures to trample his Master under foot. The contrast to faithful, humble, ministering love towards fellow-disciples is found in false, haughty, seditious treason to the Lord and Master.

I know whom I chose.—This sentence—ἐγὼ οῖ̓δα οὕς [Tischend., Alf.: τίνας] ἐξελεξάμην—is differently explained:

1. The emphasis is upon ἐκλέγεσθαι. Election ad salutem is meant, either in accordance with the Calvinistic doctrine of decree, or with reference to foreknowledge, agreeably to the teaching of the Lutheran communion. “Non omnes ad apostolatum electi ad beatitudinem electi sunt” (Gerhard). Tholuck gives a slightly different explanation: “I know whom I have really chosen; thus in 1Jn_2:19 the signification is: ‘those who have fallen away from us were—not really of us.” Yet another interpretation has been attached to this: I know whom I have chosen, i.e. of My own accord, not at the instigation and intercession of the circle of disciples. But there is no second ἐγώ to support this. The passage Joh_6:70 is, however, contradictory of the method of explanation noted above. In this place, as in the former passage, a distinction must be made between the eternal election of God and the historical election of Christ. That Christ acknowledges having in the historical sense chosen Judas, is proved by the following: “he that eateth My bread.” Hence

2. Οἰ̈δα must be emphasized. I know them; I fathom them all and discriminate between them; thus I know even the wretch. The same idea is presented as in Joh_6:70; it is but developed. But then, according to Meyer, the idea proceeds thus: ἀλλ̓ with the supplement of ἐξελέξαμεν αὐτούς, etc.: but I have made the selection in the service of that divine destiny conformably to which the Scripture had to be fulfilled.23 An exceedingly hazardous and fatalistic supplement. Meyer here also fails to discriminate between the moment of the calling of Judas and that moment of his germinant apostasy, Joh_6:70. [Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην; καὶ ἐξὑμῶν εἱς διάβολός ἐστιν].

But—that the Scripture may be fulfilled.—This but contrasts the allusion to the apostasy of Judas, prophesied by the Scripture, with the painful fact that Christ sees through His chosen ones and perceives a traitor among them. It is the ever-recurring antithesis of the human, moral grief of Jesus over unbelief, apostasy, and His religious elevation and pacification in view of that divine providence which directs all things; a mode of pacification in which He has been followed by the apostles and by all Christians of all ages (see Joh_12:38). Hence the connection of ἀλλ’ with τρώγων (whereby ἵνα ἡ γρ. would be resolved into a parenthetic proposition, Semler, Kuinoel) is contrary to analogy (comp. Joh_19:28; Joh_19:36). To be supplied is “this happened” (see 1Co_2:9).24

The Scripture: Psa_41:9. A free citation [differing from the Hebrew and the Sept.] without any material alteration of the sense. The expression: My bread is changed into: bread with me.25 It was not Christ’s intention to represent Himself as the bread-provider of Judas in a literal sense; David, to whom the description is more applicable than to Jeremiah (Hitzig), might with truth thus speak of his betrayer. But in a higher sense Judas did indeed eat His bread, subsisting, as he did, upon the blessing of His society. But what Jesus desires to throw into relief is the contrast between the malicious plot of the traitor and the unbounded confidence that prevailed in his familiar association with Judas at the table. This prophecy manifestly belongs to the spiritual types [and was fulfilled in an analogous experience of a higher order]; even that experience of shameful treason allotted to David, the typical Mashiah, must finally, in accordance with divine judgment, be fulfilled in that highest imaginable treason of Judas to the real Messiah. The choice of the passage was likewise suggested by the meal.—He hath (already) lifted up his heel against me.26—The figure represents a fellow who, having turned his back, makes off with a sudden act of cunning and brutal malice; it cannot be expressive of the throwing of the foot under in wrestling [πτερνίζειν]. We need not enlarge upon the truth that the prophecy of the Scripture is in this instance as little proclamatory of a fatalistic destiny as in similar cases, since the prophecy should be regarded as the ideal consequence of the facts, although it does historically precede them.

Joh_13:19. From henceforth I tell you [ἀ π’ ἄρτι, now, from, this time], etc.—He intimates that He will tell them repeatedly, and gives His reason for so doing.—That I am he [ὅτιἐγώεἰμι] has here more of explicitness than chap Joh_8:24, to which Tholuck refers. The very Person is meant to whom that passage in the Psalms typically points. When the treachery of Judas stalked forth in all its horridness, the disciples (whose faith might have been shaken by the success of that treachery, Meyer) stood in special need of comfort; this was afforded them when they contemplated the fulfilled word and sentence of God.27

Joh_13:20. He that receiveth whomsoever, etc.—Comp. Mat_10:40. The original fitness of the saying in this place is confirmed by the preceding verily, verily (notwithstanding that Kuinoel and Lücke consider the words as a gloss derived from Matthew, and that Lampe [Hengstenberg] and others annex them to Joh_13:16). The connection is resident in the fact that Jesus intends to contrast the future glory of His faithful ones with the picture of the miserable traitor, for the consolation and comfort of those (Melanchthon and others), and for a mirror to the traitor; in connection with the antithesis between those whom He has historically chosen and those, from among these historically chosen ones, whom He will send in the might of the Spirit (between disciples and apostles). They shall be endued with such dignity, they shall communicate such blessing, as though He came Himself; nay, as though, mediately through Him, God Himself came. This dignity is still more powerfully represented in its spiritual exaltedness by being portrayed in the light of the receivers of apostles, i.e. of the faithful. By means of them Christ shall appear, God shall be made manifest, throughout the world. And thus the contrast between treason and apostolic worth is also expressed (Hilgenfeld, see Act_2:17-18). According to Calvin Christ means to say: the wickedness of some few who are guilty of unworthy conduct in the apostolic office does not impair the dignity of that office—a conclusion which results but indirectly from this passage and which is but conditionally correct; according to Zwingle, He designs to dissuade the others from imitating the apostasy of Judas;—but of their eventual fidelity He was assured (see Joh_13:10). [Alford: The saying sets forth the dignity of that office from which Judas was about to fall; and the consideration of this dignity, as contrasted with the sad announcement just to be made, leads on to the ἐταράχθη τῷ πν. of the next verse. Meyer connects Joh_13:20 with ἴνα πιστεύσητε, Joh_13:19, i.e. to confirm you in this faith, I say to you, etc.—P. S.]

Joh_13:21. One of you will betray me.—On the relation of John to the Synoptists comp. Comm. on Matthew [p. 469 Am. Ed.]; Tholuck, p. 347. In the 21st verse we find the first intimation of the Lord’s Supper, together with the beginning of the history relative to the disclosure of the betrayer. Comp. Mat_26:21. That the conflict here undergone by Jesus [ἐταράχθη τῷ πνεύματι, comp. Joh_11:33; Joh_12:27] extended far deeper than that recorded Joh_11:33, and that it was not merely “physical compassion,” results from the fact that He is here represented not as being stirred up in spirit so that He troubles Himself outwardly, but as being troubled in the spirit itself. The inmost life of His human spirit was invaded by horror at the unprecedented fact of His approaching and imminent betrayal; the sight of the crafty one and of his connection with the circle of disciples, most of whom were without suspicion of his guilt and had trusted implicitly to his fidelity, tempted Him to despise the whole race of mankind and tended to produce in Him an exasperation of spirit which He must summon all His energies to resist. His victory was comprised in the open proclamation, characterized by John both as a testimony and a declaration [ἐμα ρτ ύρησενκαὶεἰ̈πεν]: One of you will betray Me. Strong emphasis is placed, in the first instance, upon the “one of you.” The Lord must bring into view the entire accompliceship of the disciples simultaneously with the immeasurable iniquity of the disciple. Such is His object; the saying may not be regarded as barely expressive of “His grief-stirred soul.” The horror of spirit from which Christ here frees Himself can not be lightly compared with an emotion of grief having its seat in the soul.

Joh_13:22. Then the disciples looked one on another, etc.—See the Synoptists: they were troubled. They inquire of each other and of the Lord, saying: surely it is not I?

Joh_13:23. On Jesus’ bosom [ἐν τῷ κόλπῳ τοῦ Ἰησοῦ].—Κόλπος, the bellying of the garment over the girdle [Luk_6:38; Pliny, Ep. iv. 22], the bosom, the lap; ethically defined, the breast. They reclined [on divans or couches] in a half sitting posture, facing the low table, the left elbow resting upon the pillow, the feet outward [behind], and the right hand free. So that the person who sat to the right of another seemed to lean upon his breast. (Hardly, however, in accordance with Lightfoot [p. 1095 s. v.] and others, did “the back of his head come into contact with His breast,” because in that case the other would have been unable to reach the table with his right hand). The purposed omission of the name proves this person spoken of to have been John; comp. Joh_19:26; Joh_20:2; Joh_21:7; Joh_21:20. The traditional name of John: ὁ ἐπιστήθιος. See the Introduction.—Whom Jesus loved. In a special sense; hence designative of friendship. Here for the first time do we meet with this [“nameless and yet so expressive”] self-designation, induced by “the hallowed moment, never to be forgotten by him.” [Words of Meyer in loc. Bengel: “’Optabilius est amari ab Jesu, quam nomine proprio celebrari. Est tamen hoc loco notatio ipsius nominis proprii (uti Luc. ii. 11; Apoc. i. 1).” Besides Bengel, Hengstenberg also and Godet discover in the designation ὅν ἠγάπα ὁ Ἰησοῦς a periphrase of the name of John=“Jehovah is merciful,” Gotthold. Godet adds (II. 446) that for this reason Jesus gave to John no new name, as He did to Peter, being content to sanction the significant name which involved as it were a prophecy of his relation to Jesus. Meyer objects on the ground that Ἰησοῦς is used, not κύριος. But see Joh_12:41.—P. S.]

Joh_13:24. Simon Peter, therefore, beckoneth to this man.—They were, then, not sitting by each other. The reading: “and saith unto Him: Say, who is it of whom He spedketh? (see the Textual Notes) is to be preferred; insomuch the more since it is more vividly characteristic of Peter. Peter, with his usual impetuosity, presupposes that John already knows. And, without doubt, John had a distinct presentiment of the facts of the case, without, however, allowing himself prematurely to declare his suspicion. See Joh_6:70. The whole disturbance among the disciples is indicative of an anxious whispering, murmuring, or speaking in an under tone. In this and similar traits, Baur and others pretended to discover an indication of the intention of giving Peter an inferior position in comparison with John; whereupon, see Meyer [p. 493, foot-note]. It is the perverted fancy of a humanly cunning, egotistical pragmatism that seeks to foist the like base motives of its own invention upon every passage of the Holy Scriptures.

Joh_13:25. Leaning back on the bosom of Jesus.—Illustrative. Indicative of a low and familiar questioning. [John, who was before reclining on the bosom (ἐν τῷ κόλπῳ, Joh_13:23) of Jesus, now moved his head more closely to His breast (ἐπὶ τὸ στῆθος) and whispered the question into His ear; ἐπιπεσών, having fallen upon, thrown himself upon, is better supported than ἀναπεσών (although ἀναπίπτω is the usual verb for reclining at table, see notes in Tischend. ed. 8th), and indicates a lively movement corresponding to the excited state of feeling.—P. S.].

Joh_13:26. He it is to whom I shall give the sop.—i.e. whose turn it is that I should give him the morsel. In the first place, we must remove the prejudice denying that the paschal meal is here spoken of; such, for instance, is Meyer’s view. Then the question arises as to what moment of the paschal meal is intended. As regards the order of the Passover (see Comm. on Matthew, p. 469, etc.), it is a question whether we are to understand by the morsel [τὸ ψωμίον] presented, a morsel of the bitter herbs which were partaken of after the first cup, or the morsel of blessed bread distributed by the householder subsequently to the second cup. According to Tholuck, a sop of the bitter herbs wrapped together might also be called ψωμίον. Contradictory to this, however, is the fact that the herbs were not handed round, but that several dipped in the dish at the same time. On account of this latter circumstance Tholuck opines that the ὁ ἐμβάψας in Matthew, spoken with reference to Judas, cannot be conceived to apply to anything but the herbs. But doubtless a weightier meaning attaches to the trait that Judas dipped his hand also into the dish. According to Matthew, Jesus says: he that dippeth his hand with Me in the dish; similarly Mark; according to Luke, to whom we owe the greatest number of psychological traits, He even exclaims: But lo! the hand of My betrayer is with Me on the table. Hence we persist in regarding this trait—viz., that Judas thrust his hand into the dish simultaneously with the Lord—as an arbitrary movement of his hand in violation of the rite, by which movement his evil conscience betrayed itself (see Comm. on Mark, p. 140, Am. Ed.) Hence, too, the token in the Synoptists coincides perfectly with the token in John. It was the presentation of the morsel of bread subsequently to the second cup.

Three things are now conceivable:

First supposition. That Judas received the consecrated bread and, shortly after, the consecrated cup likewise. This, however, is flatly contradicted by the account of John. After the sop Satan entered into him and he went out into the night. It is simply inconceivable that the presentation of the cup took place prior to this movement of Judas; irrespective of the consideration that John would have mentioned such au item. This statement is not invalidated by the different sequence which Luke, in conformity to his view of the facts, observes, if we only rightly understand the construction of Luke. It is doubtless to be apprehended thus. He designs, in the first place, Luk_22:15-20, to set before us a picture of the sacred transaction, inclusive of the celebration of the Passover as well as the Lord’s Supper. Then he reverts to the Lord’s dealings with individual disciples oh this occasion (Joh_13:21-38)—and, again, not chronologically, for he first disposes of the betrayer, then recounts the contention of the disciples relative to their respective ranks and, finally, relates the warning of Simon. The story proceeds in its order from the worst disciple to the one of most repute, him who after his conversion is to strengthen his brethren. The account of Matthew and Mark makes the institution of the Lord’s Supper succeed the putting aside of the traitor.

Second supposition. Judas did not receive the cup, but he did receive the consecrated bread. It is true that Luke is not here to be taken into consideration in respect of chronology; but John speaks of a sop dispensed by Christ. However, not only are Matthew and Mark against the view how under examination,—albeit simply by giving the precedence to the positive unmasking of the traitor,—but also John, inasmuch as it is not until after the purification of the circle of disciples by the withdrawal of Judas, that he pictures the Lord as yielding Himself up, in entire trustfulness, to communion with the disciples.

Third supposition. Judas did not participate at all in the Lord’s Supper. In favor of this: a. the destination of the love-feast, to purify the circle of disciples; b. the great contrast made by John between the celebration prior to the departure of Judas and after it; c. the account of Matthew and Mark. But hence it will result that, after the distribution of the paschal loaf, when Jesus handed Judas the bread with the words: this is the bread of affliction, etc., and after which Judas withdrew, Jesus paused in order then to begin the distribution of the bread for His Supper. It would even be conceivable that Judas was the first and last who received the morsel of the paschal loaf as such: the bread of affliction.

Give the sop when I have dipped it.—According to Meyer, this act was merely a sign for John, whose query was prompted not by curiosity but by affection. Taking this view of the matter, the act would certainly be a somewhat surprising one,—and thanks for an elucidation of the moment are due to the harmony of the Evangelists. Judas, in imitation of the other disciples, asked, at about this time: is it I? and Jesus answered him: thou sayest it. We are doubtless to conceive of the words: he it is, as spoken in a tone sufficiently loud for Judas to hear them;—the betrayer must have sat near Christ since his hand reached the dish. Then, upon his shameless question, followed the direct announcement of Jesus. (On Strauss’ preference of Luke, and Weisse’s of Mark, see Meyer [p. 494]. Weisse psychologically maltreats the entire narrative of John as a fiction growing out of Joh_13:18).

Joh_13:27. And after the sop.—That is, after the reception of the same, he took his resolve,—made up his mind—τότε. [Then, at that moment; marking with graphic power and pathos the horrible moment of Satan’s entering into the heart of the traitor and taking full possession of him. When Satan entered into Judas, εἰσῆλθεν, Judas went out, ἐξῆλθεν, from the company of Christ into the darkness of crime and despair.—P. S.] John specifies three periods in the development of the iniquity of Judas; these may be severally designated as the period of the treacherous bent or disposition of mind (Joh_6:70); as the period of the thought of betrayal (Joh_13:2; comp. Joh_12:1, etc.); and as the period of the resolve of betrayal (in this place). He now resigned his will entirely to the will of Satan, becoming the devil’s slavish tool. Meyer disputes the interpretation of Theodore of Mopsueste who holds that the consummate hardening of Judas is meant [τὴν κύρωσιν τῶν καταθυμίων τῷ διαβόλῳ λογισμῶν]. But what other designation could the ethical side of the present transaction possibly receive? The only thing is, that the expression is not sufficiently strong for the historical import of the moment; in respect of that, he became the complete tool of the enemy of Christ in the midst of a posture of affairs the like of which was never seen again. The confounding of the condition of Judas with the state of actual demoniacs (Meyer) must, however, not be ascribed to John. Neither should too great stress be laid upon the distinction of Bengel: post offulam, non cum offula; as if the matter of the greatest importance were to guard against the imputation of a magical effect to the sop. In this connection Tholuck remarks that he far rather became an organ of Satan “in consequence of perceiving that he was known and therewith (with the bestowal of the sop) branded.” Notwithstanding all this, his hardening did accompany his reception of Christ’s last token of love; it was of course no magical result, but an ethical one. Thus unworthy communicants eat and drink judgment—condemnation—to themselves, and perfect hardening can, as a general thing, take place only in connection with the full operation of the gospel. The unmasking of the traitor was so gentle, so gradual as to allow time enough for repentance; the branding was accomplished by Judas himself, when he arose after the sop and went out. Even at the words: What thou wilt do, do quickly, most of the disciples were ignorant as to how matters stood with him.

What thou doest (wouldest do, art about to do), do quickly [ὁ ποιεῖς, ποίησον τάχιον, lit., more quickly, right soon].—́Ποιεῖς, art on the point of doing. See Joh_13:6. The comparative [τάχιον] is not only augmentative in reference to the time, but also mitigative in reference to the command.28 Thou art already doing it, without any word of Mine; and so be quick about it, and not so lurkingly slow. In point of fact this saying is declaratory of the true expression for the divine judgment of obduracy, in the whole world and to all time. The command in all these judgments is never: do quickly what thou art not yet intending to do, but invariably: what thou wilt do, what thou hast already begun to do, do more speedily. Those who have really resolved upon evil are, by such circumstances as God has ordained, driven to their goal as in a storm;—and there is a holy reason for this: 1. It is the final attempt at deliverance; if a single spark of resisting power remain, it may be kindled under the pressure of outward decision, whilst it will assuredly expire if a more lingering course be pursued. 2. It is the vital law of what is holy to purify itself, by a crisis, from admixture with such elements of obduracy. 3. The later judgment is, the more fatal it is; although in this case it was fatal enough already. 4. The freedom of divine providence is therein manifested; it knows itself to be in no wise jeopardized by such acts of rebellion.

Therefore the imperative is undoubtedly not permissive in this passage (Grotius and others). And therefore, also, we must likewise take into consideration as a motive the desire of Jesus to be freed from the irksome proximity of the traitor (Ambrose, Lücke). We can not overlook the fact that Jesus invokes the decision for His own sake also (not simply, however, in order that He might accomplish His ὥρα).

But the main consideration for the Lord is the independent purpose which the departing of Judas is designed to accomplish, viz.: 1. His holy separation from the wicked one, in the form of a voluntary self-destination on the part of the latter; 2. the purification of the circle of disciples from the dangerous and infective member; 3. the restoration of a confidential circle in which He may open His whole heart. Tholuck: “Now such a reason for desiring his departure is contained in the necessity for expressing before the circle of disciples the feelings that have been awakened in Him by that decision. It is the wondrous prerogative of Supreme Causality to celebrate the loftiest triumphs over the very blackest of individual deeds, in that these, entering into that objective connection which worldly events sustain to each other, issue in something entirely at variance with the end that they were humanly designed to accomplish, Act_4:27. But this triumph over evil that is to be converted into a means of good, cannot be expressed in presence of the evil-doer himself, previous to the performance of his deed, without, by such expression, assuming for the evil-doer the character of a solicitation to evil. Rom_3:7.”

[I add the explanation of Alford on this difficult passage, who agrees substantially with Meyer: “These words are not to be evaded, as being permissive (Grotius), or dismissive (Chrysostom). They are alike the sayings of God to Balaam, Num_22:20, and of our Lord to the Pharisees, Mat_23:32. The course of sinful action is presupposed, and the command to go on is but the echo of that mysterious appointment by which the sinner in the exercise of his own corrupted will becomes the instrument of the purposes of God. Thus it is not, ὅ, or εἵ τι, ποιήσεις, but ὅ ποιεῖς—‘that which thou art doing, hast just now fully determined to put in present action, do more quickly than thou seemest willing,’—or perhaps better, ‘than thou wouldst otherwise have done.’ ”—Godet: “La parole de Jésus à Judas n’est point une simple permission; c’est un ordre. On a réproché à Jésus d’avoir poussé Judas dans l’ abîme, en lui parlant de la sorte. Mais Jésus ne le ménage plus, précisément parce qu’il n’y a plus de retour possible pour lui.”—P. S.]

Joh_13:28. Now no one of those reclining at the table understood, etc.—Preceding observations show that John tacitly excepts himself (Bengel and others). He also qualifies this verse by Joh_13:29. It was at least impossible for him to share the following conjectures. But his remark proves that even now the circle of disciples as a body did not definitely regard Judas as the traitor.

Joh_13:29. [Because Judas kept the purse. See note on Joh_12:6].29 What we have need of for the feast.—Judas was cashier. Meyer observes: “No necessaries for the feast, therefore, had as yet been purchased.” But it was hardly customary for people to buy necessaries for the eight days’ feast all at once. This trait, generally cited in favor of the view which defers the beginning of the paschal feast until the evening of the following day, is in reality most decidedly opposed to it (see Matthew). No one could pitch upon the idea that the command: Make haste, had reference to the making of purchases, if the whole of the next day might be thus employed. So also Tholuck, p. 351. But it is hardly to be supposed that the close of this feast was not until “the tenth hour of the evening.” The foot-washing had commenced before six o’clock and the distribution of bread after the second cup occurred about in the beginning of the feast. “And as regards the legal permission to make purchases after the beginning of a feast, we will confine ourselves to the mention of what follows: That the killing, baking and cooking of food for the feast was allowed on the 15th of Nisan is proved by Exo_12:16,—to which passage no exceptions are made even by Rabbinical expounders (Jarchi, Aben Ezra, particularly R. Levi); moreover, according to Luk_23:56, purchases were also made; nay, even on the Sabbath, which was still more strictly observed than the feast days, not only almsgiving, but also the making of purchases, upon certain conditions (as for instance, buying on pledge), was permitted (tr. Schabbat).” Tholuck.—Or, that he should give something to the poor.—Special aid was afforded to the poor in the way of assisting them to procure necessities for the feast.

Joh_13:30. He, then, having received the sop, Went out immediately [ἐξῆλθεν, comp. the εἰσῆθεν, Joh_13:27].—The fact of Judas’ immediate departure is brought out by John, as though with the view of precluding any misunderstanding; hence it is impossible to suppose that the former participated further in the festive meal. The circumstance is likewise expressive of the full decision of the traitor.

But it was night [ἡ̈ν δὲ νύξ].—The but is indicative of an antithesis. It was, indeed, rather late to buy provisions for the feast or to give alms to the poor; night had stolen unobserved upon the deeply agitated circle; but still another truth is intimated; viz. that Judas went out into a spiritual night to accomplish the work of darkness. See Joh_12:35; Luk_22:53. [So also Origen, Olshausen, Stier, etc. There is certainly something awful in this termination, and its brevity makes it all the more impressive (Meyer). The event had so deeply engraven itself on the mind of John that he remembered the hour. Similar indications of his retentive memory see in chs. Joh_1:40; Joh_6:69; Joh_8:20; Joh_10:23. The “night” does not imply that Judas was present at the Lord’s Supper (Wordsworth); the contrary may be inferred from ἀγόρασον, Joh_13:29. The institution of the eucharist took place after Joh_13:30. See note on Joh_13:26, and Meyer, p. 500. This is now pretty generally admitted among the best commentators. The presence of the traitor would have most seriously disturbed that holy feast of love, and would cut off the right of discipline and excommunication so necessary for the purity and dignity of Christ’s church.—P. S.]

DOCTRINAL AND ETHICAL

1. Love to His own was the motive for the adherence of Jesus to His nation until death, even after that nation had rejected Him. This fundamental motive is at the same time explained by the second and secondary one,—His faithfulness to the law, which made Him at the appointed time keep the paschal feast in Jerusalem. The great difficulties occasioned by the beginning of the 13th chapter are particularly induced by the insertion of the Evangelist’s closing reflections, contained in Joh_12:37-50, in the midst of the grand antithesis contemplated by him. Now this is the form of said antithesis: Jesus, after having spoken His last words of exhortation to the people, departed and hid Himself from them (Joh_12:37). But before the feast of the passover He issued forth again (albeit not amongst the people); warned by a consciousness that the great hour was come when He should go home to the Father, and impelled by His love to His own whom He left in the world, He gave these a sign of His love, namely His death; by this at once attaining to His own consummation in love and to His end by love. On the relation of the love-feast, which He celebrates with the disciples, to the passover of the Synoptists, see the introductory note.

2. From the demands of custom as well as from indications in Luke, it results that the foot-washing was no mere symbol, manufactured by the Lord, but a symbolical example shaped by the force of circumstances. See the closing note to Joh_13:5. As a symbolical example it can not be a sacrament; it may well be, however, the introduction to a sacrament, that is, to the Lord’s Supper. The fulfilment of the foot-washing appears again in a truly evangelic discipline, preparation, and confessional ordinance as a solemnity to be observed previous to the Lords Supper. This is demonstrated by the fact that Christ, by His foot-washing and love-feast, separated Judas from the communion of the disciples, without employment of legal compulsion, and also instructed the disciples themselves relative to their spiritual standing and reproved them, with a view to purifying, warning and arming them. See Joh_13:22. But the symbol of the ecclesiastical ordinance is at the same time expressive, as an ethical example, of the two fundamental requisites of Christian sanctification: 1. We should be ready to have our feet washed by the brethren in the name of the Lord,—to accept reproof, instruction, correction from them; 2. we should be ready, as circumstances may require, to perform this service of love in all humility for the brethren. To this must be added, however, the maxim that should be our guide: that the latter, rightly exercised and practised, is still more an act of self-denying love and humility than the former.

3. The washing of the feet, to be effectual, must have been preceded by a bathing of the entire body, i.e. baptismal grace and the substantiation and moral actualization of baptism, as the theocratico-social regeneration, in personal regeneration. The disciples in general were benefited by the foot-washing, while in the case of Judas it accelerated the judgment of obduracy.

4. Not only did Christ draw forth the New Testament Flower of the Lord’s Supper from the covering which enwrapped it, but He likewise metamorphosed the covering itself—the Passover—into something in keeping with the New Testament by transfiguring it to the Christian Agape. The discontinuance of the Agape in the Church is productive of a heavy loss of blessing; a loss which, at the utmost need, does but begin to be supplied by Christian union festivals. Still less are our charitable institutions the full and lively expression of that brotherly fellowship in life which is shared by differing Christian ranks.

5. The two great antitheses: Christ, already parted from the world, is drawn back into the world by love to His own, in order that He may give them a last proof of His love, which proof grows into that exhibited in His death itself; Christ, entertaining the presentiment of His omnipotence and confronting disciples within whose circle there nestles, in the person of the betrayer, the canker-worm of Satanic treason, washes the disciples’ feet.—Jesus, girded for the foot-washing and washing those feet that have already hastened to the Pharisees to shed His blood, a living warning against those who fancy that they have established a Church, whether Novatian or Donatistic in its form, within whose pale none but saints are found.—The foot-washing the presage of His humiliation unto the death on the cross (Hilgenfeld).

6. Yet the washing of feet, conducted with the holy and startling earnestness employed by Him towards this circle, is, in an equal degree, the living archetype for the spirit in which the sanctuary should be cleansed, and the Christian communion protected by an evangelically severe and free discipline, dealing not in legal thunders, but endued with power to make men quake.

7. The portrait of Judas. The stages of his growing obduracy John delineates with a master-hand. See note to Joh_13:27.

8. The picture of the disciples. The fact of their not perceiving that Judas was the traitor, even when the end was near, is a proof of the strength of the prejudice entertained by them in favor of his talents and his promising deportment. (See the history of the anointing in the Synoptists; Com. on Matthew, p. 463, Am. Ed.)

9. The portrait oF Peter. Before the Lord’s Supper. Piety, love to the Lord, heroic humor, are traits not to be mistaken, but self-will, dictatorialness, eccentricity are likewise unmistakable; self-exaltation, proud modesty that would fain pass for humility. After the Lord’s Supper. Over-estimation of his spiritual strength, of his joyfulness in confession and death. In both cases a stiff-necked inclination to refuse the full obedience of faith to Christ’s words “in order that he may have his say.” In this respect also Peter, before his conversion, was symbolical. He repeatedly needed the sternest threats of the Lord and yet he came to himself only when the cock (gallus) proclaimed most fearful judgment upon him. Three times did he deny before the cock crowed.

10. The portrait oF John, the friend of Jesus: 1. He reposed on His breast; 2. not a word, not a gesture, not a mood of the Heavenly Friend escaped him; 3. he shared with Him the deep emotions of His soul in grief and horror at evil, in the anticipation of glory; he saw in His light.

11. The position of the Lord’s Supper in our chapter. See note to Joh_13:26. On the different hypotheses see Meyer [p. 500 f.]; Paulus and others, after Joh_13:30; Lücke and others, between Joh_13:33-34; Neander and others, after Joh_13:32; Olshausen, after Joh_13:38; Sieffert, before the foot-washing; Bengel, Kern, Wichelhaus, after Joh_14:31. (These assume Jesus to have at that time just set out for Jerusalem, in order to celebrate the paschal meal.) Meyer: At all events not until after the departure of Judas. See the next Section, Joh_13:34.

12. On the question as to whether Judas participated in the Lord’s Supper, see note to Joh_13:26; Comm. on Matthew, chap. 26;—Tholuck: “Unquestionably the ancient Church in general conceived of the ψωμίον (Vulg.: panis) as the sacramental bread; this view was likewise entertained by the Lutheran Church. The Form. Conc. Art. 7. alleges the example of Judas as a precedent for the partaking of the body and blood of Christ by unbelievers. That view is at present, however, generally abandoned;—even by Kahnis, Abendmahl, p. 10. Comp. the historical part in Bynäus, De morte Christi, I. p. 344 f.” Comp. Wichelhaus, Leidensgeschichte, p. 256 ff.

13. “What thou doest, do quickly.” The true formula of the judgment of impenitence. See note to conclusion of Joh_13:27.

HOMILETICAL AND PRACTICAL

How the love of Christ to His own in the world decided Him to issue forth from His concealment upon the path of suffering.—How He transformed the paschal feast into a love-feast.—The Passover, as a feast of triumph over the darkness of Egypt, changed into a feast of triumph over the Prince of darkness and his tool.—How, with the revelation of His love at His last love-feast, the Lord accomplished in spirit the journey of His life.—After the example of Christ to depart blessing others.—The beginning of a threefold celebration of love on Christ’s part: 1. The passover and love-feast as a feast of parting and death; 2. the Supper as a feast of reconciliation and life; 3. the farewell-discourses as a feast of spirit and knowledge.—The manifestation of Christ’s love to His own at the last repast: 1. The perfect faithfulness and devotion of His love: the return of the defunct Prophet to life, that He may suffer (the transition from the Prophetic to the High-priestly Work. “Until the end”). 2. The profound humility of His love (the Foot-washing). 3. The severity and divine decision of His love (towards Peter). 4. The masterhood and animating power of His love (an example for the disciples). 5. The fondness of His love (John, the confidential communication). 6. The holiness of His love (the grief and horror excited in Him by Judas; the separation of the latter through the power of the Spirit).—The Foot-washing: 1. as an instructive custom (hospitality); 2. as a beginning of the redemptive self-humiliation of Christ (the Father of the family discharges a slave’s office); 3. as an ecclesiastical symbol (preparation or confession); 4. as an example for tie Christian life (to suffer one’s own feet to be washed; so wash the feet of others).—The purification of the circle of disciples by the foot-washing: 1. The shaming of the whole body of disciples. 2. The correction of Peter. 3. The separation of Judas.—How confidently Christ knew His hour: 1. The hour of glorious home-going as the hour of painful departure. 2. The hour of His death-journey as the hour of His exode to the Father.—The picture of Jesus, girded in readiness to serve as a slave in the circle of disciples: 1. How gracious, free, brisk and serene: a picture of free love. 2. What a contrast to His heavenly glory: a picture of the humblest love. 3. How entirely expressive of His holy feeling: a picture of saving and awakening love.—Heaven and hell arrayed against each other for spiritual combat at the paschal meal: 1. The lineaments of hell in the conduct of Judas (reserve, subtleness, gloom, hate, rebellion, despair; which things are one with Satan, the murderer of mankind, the murderer of Christ). 2. The lineaments of heaven in the conduct of Jesus (openness, faithfulness, brightness, love, humility, peace; which things are one with God, the Saviour of mankind, filled with grief and horror at the traitor himself).—The wonderful self-denial in the foot-washing of the Lord: 1. the Master washes the disciples’ feet; 2. the Heir of omnipotence performs this service for a circle harboring the betrayer.—Peter’s self will: 1. In his refusal; 2. in his compliance.—Return of these characteristics of Peter’s in ecclesiastical time.—The stern word of the Lord to Peter (Joh_13:8): 1. In its literal sense, or the necessity of obedience; 2. in its figurative sense, or the necessity of sanctification.—How Christ in dealing with Peter, who in his self-will is desirous of laying down the law, gives a legal expression to His Gospel itself.—As the eye of Christ once pierced through His circle of disciples, so His penetrating glance scans His whole Church for evermore. (The Lord knoweth His own.)—The example of Jesus: 1. Wherein appearing; 2. how authoritative (as a law of life for the disciples); 3. of what exclusive (clerical pride, hierarchicalness, an undisciplined condition of His Church); 4. what it requires (humility to perform the heaviest services of love; alacrity in accepting them).

Joh_13:16-17. See above.—It is easier to set forth Christianity symbolically and ecclesiastically, than to practise it morally and humanely.—True symbols should be changed into real life; not life itself into arbitrarily manufactured symbols.—The heavenly wisdom of Christ; how it unites the most careful forbearance with the holiest openness in the gradual unveiling of the traitor.—The word of Scripture concerning the traitor, the everlasting label, the brand of all traitorous ingratitude—especially in unbelief or apostasy from Christ, or from evangelic truth.—The startling contrast between the figure of Judas and the glorious destiny and dignity of the apostles (Joh_13:19-20).—The lofty signification of the expression: “Jesus was troubled in spirit;” or how Jesus then, in the midst of the circle of disciples, victoriously fought out His spiritual combat with Satan: 1. The temptation of the evil spirit to scorn of mankind, hatred of mankind, doubt as to the healableness of the human heart, as to God’s ruling hand. 2. The victory: A victory of the God-filled Son of Man over the Satan ruled hireling of the legal hierarchy: a victory of trust over despair, of humility over pride, of love over hate, of life over death. 3. The circumstances; this conflict not distinctly known to the disciples, yet felt by them with grisly discomfort.—So it is with the spiritual conflict that Christ carries on His church with Satanic spirits.—The fearful but deserved excitement of the circle of disciples at the awful disclosure of Christ.—At the revelation of the enemy of Jesus, it is the disciple’s duty and honor to call himself Jesus’ friend (Joh_13:23).—The sop, a type and expression of the opposite effects of the Gospel.—The presentation of the sop a final, unavailing warning to the conscience of Judas: 1. The final one: a. Had there been a spark of honesty in him, he would now have confessed, b. Had there been a spark of repentance in him, he would not have tasted the sop amidst these signs. 2. Unavailing: a. By the sign that it was he, he became thoroughly exasperated to hatred and turned the bit of blessing into a serpent’s bite. b. He still continued his falsehood and hypocrisy before the circle of disciples after being unmasked before the eyes of Jesus and the nearest witnesses.—“What thou doest,” etc. See above. The reserve of Judas a fundamental feature of his ruin. Reserve and pious reticence (see the conduct of John in antithesis to the conduct of Judas): 1. The former shuts his heart to heaven and opens it to hell. 2. The other shuts his heart to the world and hell, and keeps it open for the Lord and His people.—The decision of the wicked a laceration of the inmost life.—The going of Judas out into the night. 1. Into the beginning night. (His sun of peace has set upon him.) 2. Into the midnight. (The fellowship of the wicked awaits him for the work of darkness.) 3. Into eternal night. (Endless despair.)

Starke: Zeisius: The death of the faithful is a going out of the world to the heavenly Father.—The spiritual birth of believers is of God, their life in accordance with God, their departure out of the world to God. Well is it for those who have an experimental knowledge of this and comfort themselves with the thought of it, 1Jn_5:19.—A Christian shows politeness to friends and enemies, and renders loving services to both.—Hedinger: Humility, precious possession.—See that thou come not with an unwashed, i.e., impenitent heart to the table of the Lord.—Zeisius: Untimely humility, uncourteous courtesy, unwise wisdom, that refuses obedience to Christ.—It befitteth us always to obey Jesus; but always to know why this or that is done is no part of ours: neither doth it behoove us to wish to know all.—Believers do not know, in time, all of God’s workings within them in the grace of sanctification, and how blessedly He is conducting them even when He seems to them to be leading them through misery,—but in a blissful eternity they shall fully know these things and gloriously praise Him.

Joh_13:8. It is an abuse of good breeding to set fine manners in opposition to the ways of the kingdom of God. Christ cannot endure that.—Untimely and excessive complimenting is inconsistent with Christianity.—We must tell even our good friends of their faults, Psa_141:5.—Happy is he who here accepts reproof for his sins.

Joh_13:9. Hedinger: Exercises in humility, originating in our own heads, are worthless, like all other self-chosen works.—We must not lay down rules to God in any particular.

Joh_13:10. We are, in truth, all washed, but not all clean. The visible Church is, and will continue to be, a mixed mass.—If Christ washed the feet of Judas, His betrayer, oughtest not thou likewise to love thine enemy and do him good? Mat_5:44.—Many a man has an enemy in his household, and is ignorant of the same.—Osiander: Those who preserve the intention of sinning are not clean in the sight of God.

Joh_13:15. Pastors and preachers must be exemplars for their flocks.

Joh_13:16. Let our earthly rank be high or low, we are but servants of Jesus, and hence may not refrain from rendering every loving service that has need of us, 1Pe_2:16-17.—Quesnel: The bare knowledge of God’s commandments avails men nothing, but only causes them to be judged the more rigorously.

Joh_13:18. The making of bad distinctions is sinful, but the making of good distinctions is Christian.—Canstein: The fulfilment of divine prophecies a grand corroboration of our faith.—Osiander: O shameful ingratitude!—That the good are often so shamefully rewarded for many benefits.

Joh_13:19. Hedinger: Time opens many truths, as in temporal, so in divine mysteries.

Joh_13:20. Wherein the reception of a servant of God consists.—Canstein: Righteous servants of the divine Word may derive strong consolation from a contemplation of the lofty dignity of their office, and may, by such contemplation, arouse their souls to action.—Quesnel: The union of Christ with His members is so complete that He receives the good done to them.—Consolation for faithful servants of God,—that some do good to them, even permitting their ministry to be fruitful in them.—Hedinger: The righteous are not at a loss for signs of the common destruction of a church as well as of the hastening of a soul to ruin.—Zeisius: If Christ was so bitterly distressed in spirit at the devilish wickedness of Judas, how is it possible that God should be the cause of the sin and damnation of a single man?—Zeisius: Christ did not make His betrayer known at once; He knocked at his soul ever and anon to incite him to repentance.—Cramer: Christ washed the feet of His betrayer, suffered him at the feast of the paschal lamb, Himself gave him the sop, endured his kiss in the Garden. Learn by this great and unspeakable example of the love, meekness and patience of Jesus, to love thine enemies also, and to recompense evil with good.

Joh_13:27. Hall: The wicked spirit generally takes occasion to fall upon us with an access of zeal when we have been the recipients of some divine gift.—Zeisius: He who deserts God is deserted by Him in return, and he who will not be ruled by His Spirit is given over to the power of the Evil One.—No vice opens the door wider to the devil, who was the first hypocrite, than hypocrisy.

Joh_13:30. Satan grants his worshippers no rest; they dare not delay to do evil.—He who withdraws from Christ, the true Light, and loses the light of grace, will assuredly fall into the thickest darkness.—Quesnel: When the wicked man does evil in the night, the night that he bears within his own heart, is far blacker than that which he chooses for his work of darkness.

Heubner: Jesus always knew His time, i.e., what was to be done. He even knew the time of His death.—It is a divinely illumined glance that teaches us rightly to know the time, i.e., God’s peculiar purpose with us at a certain time.—Jesus teaches us the duty of setting all our affairs in order before death, of bestowing every proof of love on our dear ones that it is possible for us to give.—At parting all love’s yearnings awake, even though they may have slumbered a little before.—This love, what hate, what falseness and ingratitude were opposed to it.—The nearer thou feelest thyself to God, the more humility have thou.—Spiritually He is ever thus descending and washing us clean.—Jesus’ humility is an enigma to the disciples. In like manner the lowly conduct of the righteous is ofttimes surprising to the unconverted.

Joh_13:8. He whom Jesus does not sanctify, has no fellowship with Him.

Joh_13:9. We must learn true moderation in our zeal and obedience.

Joh_13:10. They were clean in Christ; in faith in Him. Judas lacked this faith.

Joh_13:13. Master=Whose word we believe; Lord=Whose commands we should obey.—The foot-washing. It is a customary rite in a few cathedral cities only; in Vienna, for instance, where, on Maundy-Thursday, the emperor washes the feet of twelve aged men. Zinzendorf reckoned it among the sacramental acts, but not among the sacraments. We do not interpret it literally.—The imitation of the act of Christ in spirit.: to render services of love that are somewhat burdensome, such as nursing the sick, etc.—How glaringly it contrasts with Christ’s act when the so-called Holy Father (the pope) suffers his foot to be kissed.—Sad incongruity between knowing and doing.

Joh_13:18. Christ’s word holds good with regard to many of His servants who eat His bread.

Joh_13:21. None can inflict more sorrow upon the heart of Jesus than unfaithful, false disciples.

Joh_13:22. The disciples were dismayed: 1. It was a grief and a shame to have such an one in the midst of them; 2. each one was reminded of the danger to his own heart; 3. they must needs stand in dread of such a sad issue to the fate of Jesus.—The most anxious condition for a pious soul: When it becomes uncertain as to its perseverance and state of grace.—It is possible that Judas perceived himself to be discovered when he took the sop and was put into a certain rage by the fact. (Be it observed that it was only at the reception of the sop, or the manner of its reception, that his decision was formed and he was designated as the traitor.).

Joh_13:27. Quod dubitas, ne feceris. Timorous delay excites the suspicion of wrong.

Gossner: Joh_13:8. So politeness turns to incivility.—Peter’s fault consisted in his liking always to have his own way.

Joh_13:9. But Peter now errs on the other side and will not be satisfied with what Jesus here purposed.—Now we want to do (or suffer) too little,—now too much.—The feet that walk upon earth are continually gathering some particles of earth, and intercourse with the world imperceptibly contracts something from the world.—peter did not here recline next to Christ: John was nearer to the Lord. From this we see that love has the primacy in the Church of Christ. It may ask questions, and it receives answers, about things that Peter does not know of, and of which it must be the means of his hearing when he desires to know them.—What thou doest. Do but quickly accomplish the work of iniquity, that I also may be able perfectly to reveal the work of My grace, the wonders of My love.

Gerlach: How he (John) is always most anxious to exhibit the soul, the spiritual meaning, of things that were already sufficiently familiar to all his readers through the other Gospels and oral tradition. As he, therefore, makes no mention of the institution of holy baptism, but touches upon the internal process of regeneration whose sacrament it is (chap. 3), so, in like manner, he is silent about the institution of the Lords Supper, the sacrament of continual and intimate communion with the Saviour, dwelling, by preference, on a former occasion upon the partaking of His flesh and blood (chap. 6), and now upon the invisible yet genuine union of Jesus with His disciples, and of the disciples among each other in Him.—The world wills His death, and He and the Father will it also. But now that He is dead to the world and will no more manifest Himself to it (Joh_14:17, etc.)—i.e. before His death—He lives entirely in His own. (Conjecture) Jesus first washed the traitor and then came to Peter.—No part with Me. He who does not recognize true greatness and dignity in love that humbly serves, is no disciple of Christ’s. Coloss. Joh_3:13.—(Augustine:) He lay on the breast (in the lap) of Jesus. For what is meant by the lap or breast save the part that is hidden?

Lisco: How close Judas was to Jesus; how far removed from Judas was Jesus soon after! He in glory and Judas in perdition.—Jesus the Revealer of hearts.—Braune: Joh_13:6. Modesty is praiseworthy; but obedience is still more so. Peter was terrified at his unworthiness in the sight of the holy Saviour, as on that occasion in the ship when he said (Luk_5:8): Lord, depart, etc. His speech bears a resemblance to that of the Baptist, Mat_3:13. But not all brave words are always seasonable. (We must not fail to observe, however, that in this case the turning-point with Peter was his unreadiness to be reconciled to the spiritual humiliation of Christ and to what of necessity followed—his own self-humiliation.)—The temperament (mental constitution) of Peter did not willingly listen to promises of future knowledge.—2Pe_1:5.

Joh_13:8. Recalls Joh_6:63. Applicable to Judas is the saying of Peter, 2Pe_2:20.

Joh_13:12. Jesus sought to strip them of pride by means of a child that He placed amidst them (Matthew 18), by the parable of the envious laborers, by the repulsion of the sons of Zebedee; He must now make another similar attempt (yet not simply as an attempt). (Herder:) Christianity gained rule only by ministering to all. The noblest bears sway only by understanding how to minister to many,—if it be possible, to all.—Christ walks majestical in lowliness. Follow Him. Trust Him in all dark matters, in air enigmas of Gospel history and of life.—Stier: When it is necessary, love lays its own shoulder to the wheel; it does not rest satisfied with contributing its two pence for the care of the sick and the poor. It willingly performs burdensome, unusual, despised, nay, loathsome services, to use Dräseke’s expression. But yet the real, spiritual work of foot-washing in the sense of Jesus’ words, Joh_13:10, is described Gal_6:1-2.—Luther says justly: Now, therefore, this example of foot washing is particularly meant for those who are in ecclesiastical offices.

Joh_13:20. (Rieger.) He inspires them with courage again in view of their future ministry, for it would please the devil to divest all Christ’s servants of authority. When some Judas is set up by him, he would fain have men look upon the eleven others as in no whit better; he would be glad if they themselves thought: We are disgraced; no one will put any faith in us now; our whole order is made to stink. But no! the Lord’s: Verily, verily, etc., interposes; He can justify us by proving that we are sent from Him.—See Godet (the Foot-washing). In the “Stimmen der Kirche,” Langenberg, 1852 (p. 214).

[Craven: From Origen: Joh_13:3. The Father had given all things into His hands, i.e. into His power, for His hands hold all things; or, to Him, for His work.

Joh_13:5. Even they who sup with Jesus need a certain washing, not indeed of the top parts of the body, i.e. the soul, but its lower parts which cleave necessarily to earth.

Joh_13:6-9. Peter often appears in Scripture as hasty in putting forth his own ideas of what is right and expedient.—An instance that a man may say a thing with a good intention, and yet ignorantly to his hurt.—As Peter did not see his own good, our Lord did not suffer his wish to be fulfilled.

Joh_13:10. Christ washes their feet after they are clean, showing that grace goes beyond necessity.

Joh_13:14. It is not necessary for one who wishes to do all the commandments of Jesus, literally to perform the act of washing feet—this is merely an act of custom, and the custom is now nearly dropped.—This spiritual washing of the feet is done primarily by Jesus Himself, secondarily by His disciples.

Joh_13:23. Whom Jesus loved: this has a peculiar meaning, viz. that John was admitted to a knowledge of the more secret mysteries of the Word. (?)

Joh_13:27. At first Satan did not enter into Judas, but only put it into his heart to betray his Master; let us beware that Satan thrust not any of his darts into our heart, for if he do, he watches till he gets an entrance there himself.

[From Augustine: Joh_13:1. All was now to take place in reality of which the first passover was a type.—We perform a most wholesome journey or pass-over when we pass over from the devil to Christ, from this unstable world to. His sure kingdom.—Unto the end, i.e. that they themselves too might pass out of this world, by love, unto Him their head; for what is unto the end, but unto Christ?

Joh_13:4-5. He laid aside His garments when, being in the form of God He emptied Himself; He girded Himself with a towel, when He took upon Him the form of a servant; He poured water into a basin, when He shed His blood on the earth with which He washed away the filth of their sins; He wiped them with the towel, when with the flesh wherewith He was clothed He established the steps of the Evangelists—the whole of His passion [humiliation] was our cleansing.

Joh_13:12. Let us confess our faults one to another, forgive one another’s faults, pray for one another’s faults—thus we shall wash one another’s feet.

Joh_13:29. Judas had the bag: the first institution of ecclesiastical property; our Lord shows that His commandment not to think of the morrow does not mean that the saints should never save money.

[From Chrysostom: Joh_13:1. By His departure He means His death—being so near leaving His disciples, He shows more love for them; He left undone nothing which one who greatly loved should do.

Joh_13:7. How useful a lesson of humility it teaches thee.

Joh_13:29. How was it that He who forbade scrip, and staff, and money carried bags for the relief of the poor? It was to show thee that even those who are crucified to the world ought to attend to this duty.

Joh_13:30. It was night showing the impetuosity of Judas.

[From Bede: Joh_13:13-14. Our Lord first did a thing, then taught it.

Joh_13:17. To know what is good and not to do it, tendeth not to happiness, but to condemnation.——From Alcuin: Joh_13:12. When, at our redemption we were changed by the shedding of His blood, He took again His garments rising from the grave, and clothed in the same body ascended into heaven and sitteth on the right hand of the Father.

[From Burkitt: Joh_13:1. Christ chose the time of the Passover to suffer in, that He might prove Himself to be the substance of that type.

Joh_13:2. Can we wonder to find friends unfaithful, when our Saviour had a traitor in His own house?—It is no uncommon thing for the vilest sins to be acted by the most eminent professors of religion.—The devil, being a spirit, has a quick access to our spirits and can instil his suggestions into them.

Joh_13:4-5. The most amazing instance of self-denial, for our encouragement and example.—We ought to be ready to perform the lowest offices of love and service toward one another.

Joh_13:6-8. A sinful humility to refuse the offered favors of Christ because we are unworthy to receive them.—Though we are not worthy of Christ, and of His love; yet Christ is worthy of us, and of our faith.—The servants of God themselves often cannot understand, at present, the dealings of God with them, yet there will come a time for the clearing of them.—Christ washeth all that have an interest in Him both from guilt and pollution.

Joh_13:10. All justified persons are in God’s account clean.—The holiest saints, whilst in this world of sin and temptation, do need a daily washing by repentance.

Joh_13:17. The necessity of—1. knowledge in order to practice; 2. practice in order to happiness.

Joh_13:18. How many are there who by profession lift up their hand unto Christ, yet who by treason lift up their heel against Him.

Joh_13:20. Christ and the Father account the respect paid to faithful ministers as paid to themselves.

Joh_13:21. It is the duty of Christians not rashly to judge one another; but to hope the best of others, and to fear the worst of themselves.—It is possible for secret wickedness to lurk in the hearts of those in whose conduct nothing has appeared to give a just suspicion.

Joh_13:30. Judas went immediately out, and it was night: what a warmth and zeal in the devil’s cause.—Men given over by God and possessed of Satan are unwearied in sin.

[From M. Henry: Joh_13:1-17. A wise man will not do a thing that looks odd and unusual but for very good reasons: Christ acted thus that He might—1. testify His love to His disciples (Joh_13:12); 2. give an instance of His voluntary humility (Joh_13:3-5); 3. signify to them spiritual washing (Joh_13:6-11); 4. set them an example (Joh_13:12-17).

Joh_13:1. Our Lord has a people in the world that are His own by,—1. gift from the Father; 2. costly purchase; 3. His setting them apart for Himself; 4. their own devotion to Him as a peculiar people.—His own, not things (τὰ ἴδια) as cattle which are transferable, but persons (τοὺς ἰδίους) as a man’s wife and children to whom he stands in a constant relation.—Having loved His own. He loved them unto the end: He did love them with a love of good-will [benevolence] when He gave Himself for their redemption; He does love them with a love of complacency when He admits them into communion with Himself.—Those whom He loves, He loves unto the end; i.e. 1. with an everlasting love; 2. unto perfection, He will perfect that which concerneth them.

Joh_13:4-5. Christ’s love was condescending.—The disciples had just before shown the weakness of their love by grudging the ointment that was poured on His head, yet now He gives this proof of His love to them; our infirmities are foils to His kindnesses and set them off.

Joh_13:2. The treason of Judas traced to its original.—Those that would be conformable to Christ must keep their minds low in the midst of advancements.

Joh_13:4-5. Nothing is below us which may be serviceable to God’s glory and the good of our brethren.—Many will do mean things to curry favor with superiors, they rise by stooping and climb by cringing; but for Christ to do this to His disciples, could be no act of policy or complaisance, but pure humility.—He riseth from supper; learn—1. Not to reckon it a disturbance to be called from our meal to do God or our brother a real service—Christ would not leave His preaching to oblige His nearest relations (Mar_3:33), but left His supper to show His love to His disciples; 2. Not to be over nice about our meat.—He laid aside His garments and took a towel; we must address ourselves to duty as those who are resolved not to take state, but to take pains.

Joh_13:7-8. Subsequent providences explain preceding ones.—We must let Christ take His own way, both in ordinance and providences, and we shall find in the issue it was the best way.—In the refusal of Peter there was—1. A show of humility; 2. A real contradiction of the will of Jesus.—Christ’s answer—1. A severe caution against disobedience; or, 2. A declaration of the necessity of spiritual washing.

Joh_13:10. The evidence of a justified state may be clouded, but the charter of it is not taken away.—It should be the daily care of those who are in a justified state to cleanse themselves from daily defilement.—Ye are clean, but not all: many have the sign, but not the thing signified,

Joh_13:12. He adjourned the explication till He had finished the transaction—1. to try their submission; 2. to finish the riddle before He unriddled it.—It is the will of Christ that sacramental signs should be explained.

Joh_13:13. Master and Lord.—1. He is Master and Lord that He may be Redeemer and Saviour; 2. It becomes us thus to call Him; George Herbert when he mentioned the name of Christ used to add my Master, and thus wrote:

“How sweetly doth my Master sound, my Master!

As ambergris leaves a rich scent unto the taster,

So do these words—a sweet content, an oriental fragrancy—my Master.”

Joh_13:14-15 with 4, 5. A parable to the eye, our Master thereby teaching us—1. An humble condescension; 2. A condescension to be serviceable; 3. A serviceableness to the sanctification one of another.—What a good teacher Christ was, teaching by example as well as doctrine.—When we see our Master serving we cannot but see how ill it becomes us to be domineering.

Joh_13:17. Most people think, Happy are they that rise and rule; Christ saith, Happy are they that stoop and obey.—Nothing is better known than that we should be humble, and yet how little is seen of true humility; most know for others, few do for themselves.

Joh_13:18. They that are chosen—1. Christ Himself chose; 2. Are known to Him.—All that eat bread with Christ are not His disciples indeed.—Judas lifted up his heel against Christ—1. forsook Him, turned his back upon Him; 2. despised Him, shook off the dust of his feet; 3. spurned at Him.

Joh_13:20. Judas had been sent—they that received him, and perhaps had been converted and edified by his preaching, were never the worse when he afterward proved a traitor.—Though some by entertaining strangers have entertained robbers yet we must still be hospitable; the abuses put upon our charity will neither justify uncharitableness nor lose us our reward.

Joh_13:21. Christ is not the author of sin, yet this sin of Judas He—1. foresaw; 2. foretold.—The sins of Christians are the grief of Christ.

Joh_13:22. Christ perplexed His disciples for a time that He might—1. humble them; 2. prove them; 3. excite in them a Jealousy of themselves; 4. excite indignation at the baseness of Judas.

Joh_13:23. There are some of His disciples, whom Christ lays in His bosom, who have more free and intimate communion with Him than others.

Joh_13:23-24. It is good to engage for ourselves the prayers of those that lie in Christ’s bosom.—They who lie in Christ’s bosom may often be reminded of something that will be profitable by those who lie at His feet.

Joh_13:25. Though John whispered in Christ’s ear, yet he called Him Lord; familiarity did not lessen respect.

Joh_13:26. Our Lord indicated the traitor by a sop; we must not be outrageous against those whom we know to be malicious against us—if thine enemy hunger feed him.

Joh_13:27. After the sop Satan entered into him; many are made worse by Christ’s bounties.

Joh_13:28. The disciples did not suspect that Jesus spoke to Judas as the traitor; it is an excusable dulness in Christians not to be sharp-sighted in their censures.—Christ’s disciples were so well taught to love one another, that they could not readily learn to suspect.—Give something to the poor: Learn that 1. our Lord, though He lived on alms (Luk_8:3) yet gave alms; 2. the time of a religious feast is a proper time for charity.

Joh_13:30. Withdrawing from the communion of the faithful is commonly the first overt act of a backslider, the beginning of an apostasy.

[From Scott: Joh_13:1-11. Neither the deepest abasement, nor the highest exaltation, rendered our Redeemer for a moment inattentive to the concerns of His disciples.

Joh_13:18-30. If professed disciples and ministers be found unfaithful, let us not be discouraged; the Scripture hath foretold that thus it must be.—As some are more near to Him than others, we should not envy their privilege but use their friendship. From A. Clark: Joh_13:1-17. It was the common custom of our Lord to pass from things sensible and temporal to those which were spiritual and eternal: He was a consummate philosopher, every subject appears grand and noble in His hands.

Joh_13:16. Christ has ennobled the acts of humility by practising them Himself.

Joh_13:17. “Sacred knowledge and devotedness to God are the means whereby a man can arrive at beatitude.” [Institutes of Menu].

[From Stier: Joh_13:1-30. If the history of the Passion is the Holy of Holies in the New Covenant, St. John opens to us the very Ark of the Covenant in the heart of the incarnate Saviour.

Joh_13:4-5. For thy sake, O sinner, I have laid by the garment of My glory, have girded Myself with the napkin of the flesh, to pour out My blood as a cleansing bath for thee—as thy God and thy Servant.

Joh_13:13. The Master is believed, the Lord is obeyed.

Joh_13:14. The mutual feet-washing embraces the whole collective duties of Christian charity among Christ’s disciples.—Love is humility, it delights to serve the necessities as well of body as of soul.

Joh_13:30. It was night in the soul of Judas; night in a broad circle around Judas—in the hearts of many, condensed and mighty darkness; nevertheless [therefore?] Jesus goes on to speak the words of light and life which have approved their full meaning in the overcoming and extinction of all darkness.

[From A Plain Commentary (Oxford): Joh_13:1. The disciples, on the eve of orphanhood, were objects of His compassion indeed!

Joh_13:17. The knowledge of religion is worthless, apart from the practice of it.

Joh_13:20. Our Lord spreads over the ministrations of His ministers the awful sanction of His own special presence.

Joh_13:26. Does it not follow from this portion of the narrative that while John was reclining on one side of our Lord, Judas must have been reclining on the other?

Joh_13:27. After the sop Satan entered into him:—The warning, evermore, of the unworthy communicant.

Joh_13:29. Judas, the Almoner of Christ.—The contrast between the traitor’s outer and inner life.

Joh_13:1-29. Ministers of Christ “following their Divine Master in their earnest search for souls, are to leave none, no, not even the most abandoned untried by their hand; even Judas was washed.” (Rev. T. T. Carter).——From Barnes: Joh_13:2. Satan can tempt no one unless there is some inclination of the mind. [? See Joh_13:30, p. 458.]

Joh_13:23. “The highest honor that can be conferred on any man is to say that Jesus loved Him.” (Robert Hall.)

[From Krummacher: Joh_13:4-5. O great and significant symbol! O powerful exposition of the words, “I came not to be ministered unto but to minister.”

Joh_13:6-8. Even to this day we hear it said—“For the honor of Christ, I cannot believe that He receives sinners, as such, without any thing further.” If you wish to honor Jesus, do so by submitting to His word. Joh_13:9. Excellent, but not altogether correct; Simon now oversteps the line to the right, as he had before transgressed to the left.

Joh_13:10. when a Christian is overtaken by a fault, he has no need of an entirely new transformation, but only of a cleansing; he must let him feet be washed.

Joh_13:14-15. Acts of love never degrade, however menial they may be.

Joh_13:8-14. Christ Himself must first wash us before we can wash the feet of any in the sense intended by Him.

Joh_13:18-30. The heathen world is ignorant of a Judas, such a monster matures only in the sphere of christianity.—The Lord appointed Judas the receiver and almoner in His circle, and assuredly for no other reason than that He perceived he was the fittest.

[From Owen: Joh_13:1. The whole economy of redemption is made up of most signal developments of Christ’s love for His chosen.

Joh_13:4-5. Our Lord in view of the foregoing strife of the disciplines for precedence (Luk_22:24) performed this ablution.(?)

Joh_13:14. “The Pope would do a more remarkable thing if, in unfeigned humility, he washed the feet of one king, than he does in washing the feet of twelve poor men.” (Bengel.)

Joh_13:17. “The recognition of such a duty, is a much more easy matter than the putting it in practise.” (Alford.).—From Whedon: Joh_13:8. Peter in his presumptuous humility is utterly disobedient.—I know whom I have chosen: He knew, of the entire twelve, the fidelity of most and the treason of one.

Joh_13:30. The son of night goes through the darkness of night on his errand of treason (darkness).

[Joh_13:3-5. The act of Jesus one of self-humiliation, but no expressive of humility; humility is a readiness of mind to take a low place because of conscious weakness or unworthiness; self-humiliation is an act which may spring from humility, or it may be, as in the case of Jesus, conscious greatness stooping to beneficial service.—He washed the feet of all, Judas included, teaching us that we are not to look for certain evidence of piety before performing fraternal service.—A manifestation of what is involved in true Lordship—viz.: service.

Joh_13:9. The submitting to being washed often a greater test of humility than the washing of others.]

Footnotes:

[1]Joh_13:1.—In accordance with Codd. A. B. K. Sin. and others, Lachmann, Tischendorf, we should road ἧλθεν, not ἐλήλυ θεν. “The Perfect resulted from the recollection of chap Joh_12:25.” Meyer. [Alford, Tregelles and Westcott and Hort like wise read ἧλθεν, came, was coming.—P. S.]

[2]Joh_13:2.—B. L. X. Sin., etc.; γινομένου instead of γενομένου; a momentous difference [Lachmann and Alford read γενομένου (cum cœna facta sit), but Tregelles, Tischend. ed. 8th, Westcott and Hort give the preference to γινομένου (cum cœna fleretur), which is supported by א. B. Origen, Noyes and Conant translate: supper being served; Alford: when supper was begun. The E. V. (supper being ended) is inconsistent with Joh_13:12, where the Saviour placed Himself again at the table, and with Joh_13:26, where the meal is still going on. The aorist crept in as the more usual form in disregard of the chronology.—P. S.]

[3]Joh_13:2.—The reading ἵνα παραδοῖ αὐτὸν Ἰούδασ Σίμωνος Ἰσκαριώτης, in accordance with B. L. M. X. Sin., Copt., Arm., Vulgate, etc, received by Tischendorf, affirmed by Meyer to be the correct one, is not entitled to prevail against the reading given by A. D., etc., Lachmann [which is the text. rec. followed by the Ε. V.: είς τήν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου ἵνα παραδῷ (Lachmπαραδοῖ) αὐτόν]. Meyer interprets the above reading: When the devil had already made his plot (taken it into his own heart) that Judas should betray Him, and remarks that this reading was early (so early as Origen) misunderstood to be an account of the seduction of Judas by the devil. Fear was, however, probably entertained that fatalism might find a support in the Recepta, and thus originated a conjecture which, however, without its being remarked, must necessarily have a far more fatalistic effect. [The preponderance of authority is in favor of the more difficult reading: εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σ. Ἰσκ., which is dopted by Tregelles, Alford, Tischend., ed. 8th, Westcott and Hort. The text. rec. looks like a rearrangement to escape the difficulty of construction. The subjunctive form παραδοῖ is unusual in the New Testament, but sustained by אB. D.1 The text. rec. reads π̓αραδῷ.—P. S.]

[4]Joh_13:3.—The words Ἰησοῦς are wanting in B. D. L. X. Sin., etc. Cod. A. and others give them. They might easily have been omitted because they seemed unnecessary in the already involved sentence.

[5]Joh_13:4.—[Lange inserts the gloss after the meal: “which should now begin, and is hindered by the circumstance that no one performs the hospitable rite of foot-washing.” See Exeg.—P. S.]

[6]Joh_13:4.—[Lange: das Oberkleid. Τὰ ἱμάτια may moan the outer and inner garment, or, as here, and often simply the outer garment, mantle, pallium (different from the tunic or χιτών, and worn over it), which was wrapped around the body or fastened about the shoulders, and was often laid aside, comp. Mat_21:7-8; Act_7:58; Act_22:20. There is no necessity to suppose that Jesus literally divested Himself as the basest of slaves.—P. S.]

[7]Joh_13:10.—[Tischendorf, ed. 8th, (1869), omits, in accordance with Orig. and Cod. Sin., ἢ τούς πόδας, which he gave in the ed. of 1859 in accordance with A. C.3 E.* G., etc.; Lachmann, Tregelles and Alford retain οἰ μὴ τοὺς πόδας, in accordance with B. C.* K. L., etc.; Westcott and Hort put it in brackets. Meyer explains the omission from the following καθ.ì ὅλος. If we read simply οὐκ ἔχει χρείαν νίψασθαι, we would have to translate: hath no need to wash himself.—P. S.]

[8]Joh_13:12.—Tischendorf: καὶ ἀνεπεσεν in accordance with Codd. [א.] B. C.,* etc. In favor of καί are also A. L. and others. [The text. rec. omits the second καί and reads ἀναπεσών.—P. S.]

[9]Joh_13:18.—[Instead of ἐπῆρεν (B. C. D. L. Lachm. Treg. Alt., Westcott and Hort), Tischendorf, ed. 8th, roads ἐπῆρκεν with א. A. U. H.—P. S.]

[10]Joh_13:22.—[Tischendorf, Alford, Westcott and Hort omit οῦ̓ν in accordance withא B. C.; Lachmann gives it according to א. A. D. L., etc.] Tregelles retains it, but in brackets. Its insertion is easier accounted for than its omission.—P. S.]

[11]Joh_13:23.—[Tischendorf, Tregelles, Alf., Westcott and Hort, omit δέ in accordance with B.C. * L.; Lachmann gives it according to א. A. C.2 D., etc.]

[12]Joh_13:24.—[Codd. [א.] B. C. [I.], L. X. Vulgate and Origen read καὶ λέγει αὐτῷ εἰπέ τίς ἐστιν, περὶ οῦ̓ λέγει. The reading πυθέσιθαί τίς ἄν εἴη [text. rec.] seems modeled after Joh_13:25.—[The latter rending has the authority of A. D. T Γ.Δ.Λ. ΙΙ; but the former is adopted by Treg., Alf., Tischend., Westcott and Hort.—P. S.]

[13]Joh_13:25.—The δέ, omitted by Tischendorf [Treg., Alf., Westcott and Hort] in accordance with [א.] B. C, retained by Lachmann, in accordance with A. E. F. G., manifestly places the conduct of John in a certain antithesis to the expression of Peter. The οῦ̓ν in Codd. D. L. M., seems to be exegetical, i. e., it explains how Peter intended his speech; Say, etc., i.e., ask the Master.

[14]Joh_13:26.—The reading in Tischendorf in accordance with B. C. L., etc.: βάψω τὸ ψωμίον καὶ δώσω αὐτῷ obliterates the more exact sense. The first ἐμβάψας [βάψας with א] in Lachmann, in accordance with A. D. K. seems to be conformed from βάψας in accordance with the second ἐμβάψας which is in its right place.βάψας οῦ̓ν in accordance with א. B. C. L.; καὶ ἐμβάψας with A. Γ. Δ. . A. X. ΙΙ.2 etc. Tregelles, Alford, Tischend., ed. 8, and Westcott and Hort agree in reading: ῷ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ—for whom I shall dip the sop and give it to him. Lachnmann’s reading ῷ̓ ἐγὼ εμβάψας τὸ ψωμίον ἐπιδώσω, and the reading of the text. rec.: ῷ̓ ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω, which is preferred by Lange, requires the translation to whom, having dipped the sop, I shall give it, or, for whom I shall dip the sop and to whom I shall give it,—P. S.]

[15]Joh_13:26.—[The correct reading is Ἰούδᾳ Σίμωνος Ἰσκαριώτου, according to א. B. C. L. M., etc., Tischend., Alf., Treg., Westcott and Hort., over against Ἰσκαριώ τ ῇ of the text rec., which is conformed to Joh_6:70.—P. S.]

[16][The remarks of Ewald, Johann. Schriften, I. p. 344 ff., are also worth reading. “What Christ discussed,” he says, “with the Twelve in these hours, our Apostle describes here with a vivacity and quiet flow of composition which even surpasses all his former reports of the discourses of Christ, but which after all is doubtless only a weak attempt to fully reproduce the infinite glow of holy love and divine earnestness with which Christ addressed to them His earthly farewell.” This is rather a left-handed compliment to John, but it will do for Ewald, who, in his own way, is an enthusiastic admirer of the fourth Gospel and with the intuition of genius looks often deeper into its meaning than many an orthodox commentator. On p. 359 he characterizes these parting discourses as “the greatest and most wonderful” piece of composition.—P. S.]

[17][Lachmann, Tischendorf (ed. 8th), Tregelles and Alford agree in making a stop after αυτούς. But Westcott and Hort, with Griesbach, Matthæi, Scholz., put ἀγαπήσας—αὐτούς in parenthesis and close the sentence with Joh_13:4.—P. S.]

[18][Alford calls it “wholly unworthy of a scholar and simply absurd.” He explains βεβληκότος, etc. suggested, proposed, viz., to the mind of Judas.—P. S.]

[19][The corresponding classical phrase would be οὐκ ἔχεις or μετέχεις μέρος μον.—P. S.]

[20][The reference of ὁ λελουμένος to baptism as the “bath of regeneration (Tit_3:5; Eph_5:26),” is also defended by Theodor. Mopsv., Augustine, Erasmus, Olshausen, Ewald, Hengstenberg, Godet, Wordsworth, but wholly denied by Meyer, who, like Lange, sees the purifying element in the word, as in Joh_15:3.—P. S.]

[21][The nominative of the title, after verbs of designation; see Winer, p. 172, 7th ed., and Buttman, N. T. Gr., p. 132.—P. S.]

[22][The sect of the Tunkers in Pennsylvania are strenuous advocates of foot-washing.—P. S.]

[23][Meyer emphasizes ἔγώ I for my part, in distinction from the divine intention (ἀλλ ἵνα), which required that Judas should be included among the chosen. Similarly Alford, who thus states the connection: It might be supposed that this treachery has come upon Me unawares; but it is not so: I know whom I have selected (viz., the whole twelve, Joh_6:70, not only eleven, as Stier, with reference to Joh_15:16 assumes): but this has been done by the determinate counsel and foreknowledge of God, declared in the Scriptures.—P. S.]

[24][Most commentators supply τοῦτο γέγονε after ἀλλά. Meyer, on the contrary, supplies ἐξελεξάμην αὐτούς: aber ich habe die Auswahl im Dieste des göttlichm Verhängnisses vollzοgen, nach welchem die Schrift erfüllt werden musste. This sounds rather fatalistic, as Lange charges.—P. S.]

[25][Cod. א. A. D. Vulg. read: ὁ τρώγων μετʼ ἐμοῦ τὸν ἅρτον B. C. L.: μου τὸν ἄρτον. The Hebrew: אוֹבֵל לַחְמִי, the Sept.: ἄρτους μου, the Vulg.: panes meos. Wordsworth falsely refers this to the eating of the sacramental bread. This would be incompatible with the reading μετʼ ἐμοῦ and besides Judas left before the institution of the Eucharist (see below). Augustine says: The eleven disciples ate the Lοrd who is the bread (panem Dominum), Judas the bread of the Lord (panem Domini).—P. S.]

[26][The præter. ἐπῇρεν (from ἐπαίρω, to lift up, the figure being taken from a vicious horse kicking from behind), represents the treason of Judas as an accomplished act. Instead of ἐπῇρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ, the Sept. reads less expressively: ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν and the Vulg.: magnificavit super me supplantationem. Bengel remarks: Congruit hic sermo imprimis ad lotionem Pedum, et ad morem veterum discumbentium ad panem edendum.—P. S.]

[27][As Meyer well expresses it: Durch die Vorhersagung wird, was Zweifelsgrund hätte werden können, Glaubens grund.—P. S.]

[28][Meyer: “The comparative expresses the idea: hasten your deed. So often θᾶσσον in Homer.”—P. S.]

[29][Wordsworth (after Augustine) makes here the practical remark: “Here is the primitive form of a church fund, and thence we learn that when Christ commanded us not to be careful about tomorrow, He did not forbid us to possess money, but He forbade us to serve God in the hope of gaining it, or to forsake righteousness for fear of losing it.”—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

John

THE LOVE OF THE DEPARTING CHRIST

Joh 13:1.

The latter half of St. John’s Gospel, which begins with these words, is the Holy of Holies of the New Testament. Nowhere else do the blended lights of our Lord’s superhuman dignity and human tenderness shine with such lambent brightness. Nowhere else is His speech at once so simple and so deep. Nowhere else have we the heart of God so unveiled to us. On no other page, even of the Bible, have so many eyes, glistening with tears, looked and had the tears dried. The immortal words which Christ spoke in that upper chamber are His highest self-revelation in speech, even as the Cross to which they led up is His most perfect self-revelation in act.

To this most sacred part of the New Testament my text is the introduction. It unveils to us gleams of Christ’s heart, and does what the Evangelists very seldom venture to do, viz. gives us some sort of analysis of the influences which then determined the flow and the shape of our Lord’s love.

Many good commentators prefer to read the last words of my text, ‘He loved them unto the uttermost’ rather than ‘unto the end’-so taking them to express the depth and degree rather than the permanence and perpetuity of our Lord’s love. And that seems to me to be by far the worthier and the nobler meaning, as well as the one which is borne out by the usual signification of the expression in other Greek authors. It is much to know that the emotions of these last moments did not interrupt Christ’s love. It is even more to know that in some sense they perfected it, giving even a greater vitality to its tenderness, and a more precious sweetness to its manifestations. So understood, the words explain for us why it was that in the sanctity of the upper chamber there ensued the marvellous act of the foot-washing, the marvellous discourses which follow, and the climax of all, that High-priestly prayer. They give utterance to a love which Christ’s consciousness at that solemn hour tended to shapen and to deepen.

So, under the Evangelist’s guidance, we may venture to gaze at least a little way into these depths, and with all reverence to try and see something at all events of the fringe and surface of the love ‘which passeth knowledge.’ ‘Jesus, knowing that His hour was come, that He should depart out of the world unto the Father, having loved His own which were in the world, loved them then unto the uttermost.’

My object will be best accomplished by simply following the guidance of the words before us, and asking you to look first at that love as a love which was not interrupted, but perfected by the prospect of separation.

I. It would take us much too far away, however interesting the contemplation might be, to dwell with any particularity upon our Lord’s consciousness as it is here set forth in that ‘He knew that His hour was come, that He should depart out of the world unto the Father.’

But I can scarcely avoid noticing, though only in a few sentences, the salient points of that Christ-consciousness as it is set forth here.

‘He knew that His hour was come.’ All His life was passed under the consciousness of a divine necessity laid upon Him, to which He lovingly and cheerfully yielded Himself. On His lips there are no words more significant, and few more frequent, than that divine ‘I must!’ ‘It behoves the Son of Man’ to do this, that, and the other-yielding to the necessity imposed by the Father’s will, and sealed by His own loving resolve to be the Saviour of the world. And in like manner, all through His life He declares Himself conscious of the hours which mark the several crises and stages of His mission. They come to Him and He discerns them. No external power can coerce Him to any act till the hour come. No external power can hinder Him from the act when it comes. When the hour strikes He hears the phantom sound of the bell; and, hearing, He obeys. And thus, at the last and supreme moment, to Him it dawned unquestionable and irrevocable. How did He meet it? Whilst on the one hand there was the shrinking of which we have such pathetic testimony in the broken prayer that He Himself amended-’Father! save Me from this hour . . . . Yet for this cause came I unto this hour,’-there is a strange, triumphant joy, blending with the shrinking, that the decisive hour is at last come.

Mark, too, the form which the consciousness took-not that now the hour had come for suffering or death or bearing the sins of the world-all which aspects of it were nevertheless present to Him, as we know; but that now He was soon to leave all the world beneath Him and to return to the Father.

The terror, the agony, the shame, the mysterious burden of a world’s sins were now to be laid upon Him-all these elements are submerged, as it were, and become less conspicuous than the one thought of leaving behind all the limitations, and the humiliations, and the compelled association with evil which, like a burning brand laid upon a tender skin, was an hourly and momentary agony to Him, and soaring above them all, unto His own calm home, His habitation from eternity with the Father, as He had been before the world was. How strange this blending of shrinking and of eagerness, of sorrow and of joy, of human trembling consciousness of impending death, and of triumphant consciousness of the approach of the hour when the Son of Man, even in His bitterest agony and deepest humiliation, should, paradoxically, be glorified, and should ‘leave the world to go unto the Father’!

We cannot enter with any particularity or depth into this marvellous and unique consciousness, but it is set forth here-and that is the point to which especially I desire to turn your attention-as the basis and the reason for a special tenderness softening His voice, and taking possession of His heart, as He thought of the impending separation.

And is that not beautiful? And does it not help us to realise how truly ‘bone of our bone and flesh of our flesh,’ and bearing a heart thrilling with all innocent human emotions that divine Saviour was? We, too, have known what it is to feel, because of approaching separation from dear ones, the need for a tenderer tenderness. At such moments the masks of use and wont drop away, and we are eager to find some word, to put our whole souls into some look, our whole strength into one clinging embrace that may express all our love, and may be a joy to two hearts for ever after to remember. The Master knew that longing, and felt the pain of separation; and He, too, yielded to the human impulse which makes the thought of parting the key to unlock the hidden chambers of the most jealously guarded heart, and let the shyest of its emotions come out for once into the daylight. So, ‘knowing that His hour was come, He loved them unto the uttermost.’

But there is not only in this a wonderful expression of the true humanity of the Christ, but along with that a suggestion of something more sacred and deeper still. For surely amidst all the parting scenes that the world’s literature has enshrined, amidst all the examples of self-oblivion at the last moment, when a martyr has been the comforter of his weeping friends, there are none that without degradation to this can be set by the side of this supreme and unique instance of self-oblivion. Did not Christ, for the sake of that handful of poor people, first and directly, and for the rest of us afterwards, of course, secondarily and indirectly, so suppress all the natural emotions of these last moments as that their absolute absence is unique and singular, and points onwards to something more, viz. that this Man who was susceptible of all human affections, and loved us with a love which is not merely high above our grasp, absolute, perfect, changeless and divine, but with a love like our own human affection, had also more than a man’s heart to give us, and gave us more, when, that He might comfort and sustain, He crushed down Himself and went to the Cross with words of tenderness and consolation and encouragement for others upon His lips? Knowing all that was lying before Him, He was neither absorbed nor confounded, but carried a heart at leisure to love even then ‘unto the uttermost.’

And if the prospect only sharpened and perfected, nor interrupted for one instant the flow of His love, the reality has no power to do aught else. In the glory, when He reached it, He poured out the same loving heart; and to-day He looks down upon us with the same Face that bent over the table in the upper room, and the same tenderness flows to us. When John saw his Master next, after His Ascension, amidst the glories of the vision in his rocky Patmos, though His face was as the sun shineth in his strength, it was the old face. Though His hand bore the stars in a cluster, it was the hand that had been pierced with the nails. Though the breast was girded with the golden girdle of sovereignty and of priesthood, it was the breast on which John’s happy head had lain; and though the ‘Voice was as the sound of many waters,’ it soothed itself to a murmur, gentle as that with which the tideless sea about him rippled upon the silvery sand when He said, ‘Fear not . . . I am the First and the Last.’ Knowing that He goes to the Father, He loves to the uttermost, and being with the Father, He still so loves.

II. And now I must, with somewhat less of detail, dwell upon the other points which this text brings out for us. It suggests to us next that we have in the love of Jesus Christ a love which is faithful to the obligations of its own past.

Having loved, He loves. Because He had been a certain thing, therefore He is and He shall be that same. That is an argument that implies divinity. About nothing human can we say that because it has been therefore it shall be. Alas! about much that is human we have to say the converse, that because it has been, therefore it will cease to be. And though, blessed be God! they are few and they are poor who have had no experience in their lives of human hearts whose love in the past has been such that it manifestly is for ever, yet we cannot with the same absolute confidence say about one another, even about the dearest, ‘Having loved, he loves.’ But we can say so about Christ. There is no exhaustion in that great stream that pours out from His heart; no diminution in its flow.

They tell us that the central light of our system, that great sun itself, pouring out its rays exhausts its warmth, and were it not continually replenished, must gradually, and even though continually replenished, will ultimately cease to blaze, and be a dead, cold mass of ashes. But this central Light, this heart of Christ, which is the Sun of the World, will endure like the sun, and after the sun is cold, His love will last for ever. He pours it out and has none the less to give. There is no bankruptcy in His expenditure, no exhaustion in His effort, no diminution in His stores. ‘Thy mercy endureth for ever’; ‘Thou hast loved, therefore Thou wilt love’ is an inference for time and for eternity, on which we may build and rest secure.

III. Then, still further, we have here this love suggested as being a love which has special tenderness towards its own. ‘Having loved His own, He loved them to the uttermost.’

These poor men who, with all their errors, did cleave to Him; who, in some dim way, understood somewhat of His greatness and His sweetness-and do you and I do more?-who, with all their sins, yet were true to Him in the main; who had surrendered very much to follow Him, and had identified themselves with Him, were they to have no special place in His heart because in that heart the whole world lay? Is there any reason why we should be afraid of saying that the universal love of Jesus Christ, which gathers into His bosom all mankind, does fall with special tenderness and sweetness upon those who have made Him theirs and have surrendered themselves to be His? Surely it must be that He has special nearness to those who love Him; surely it is reasonable that He should have special delight in those who try to resemble Him; surely it is only what one might expect of Him that He should in a special manner honour the drafts, so to speak, of those who have confidence in Him, and are building their whole lives upon Him. Surely, because the sun shines down upon dunghills and all impurities, that is no reason why it should not lie with special brightness on the polished mirror that reflects its lustre. Surely, because Jesus Christ loves-Blessed be His name!-the publicans and the harlots and the outcasts and the sinners, that is no reason why He should not bend with special tenderness over those who, loving Him, try to serve Him, and have set their whole hopes upon Him. The rainbow strides across the sky, but there is a rainbow in every little dewdrop that hangs glistening on the blades of grass. There is nothing limited, nothing sectional, nothing narrow in the proclamation of a special tenderness of Christ towards His own, when you accompany with that truth this other, that all men are besought by Him to come into that circle of ‘His own,’ and that only they themselves shut any out therefrom. Blessed be His name! the whole world dwells in His love, but there is an inner chamber in which He discovers all His heart to those who find in that heart their Heaven and their all. ‘He came to His own,’ in the wider sense of the word, and ‘His own received Him not’; but also, ‘having loved His own He loved them unto the end.’ There are textures and lives which can only absorb some of the rays of light in the spectrum; some that are only capable of taking, so to speak, the violet rays of judgment and of wrath, and some who open their hearts for the ruddy brightness at the other end of the line. Do you see to it, brethren, that you are of that inner circle who receive the whole Christ into their hearts, and to whom He can unfold the fullness of His love.

IV. And, lastly, my text suggests that love of Christ as being made specially tender by the necessities and the dangers of His friends. ‘He loved His own which were in the world,’ and so loving them, ‘loved them to the uttermost.’

We have, running through these precious discourses which follow my text, many allusions to the separation which was to ensue, and to His leaving His followers in circumstances of peculiar peril, defenceless and solitary. ‘I come unto Thee, and am no more in the world,’ says He in the final High-priestly prayer, ‘but these are in the world. Holy Father, keep them through Thine own name.’ The same contrast between the certain security of the Shepherd and the troubled perils of the scattered flock seems to be in the words of my text, and suggests a sweet and blessed reason for the special tenderness with which He looked upon them. As a dying father on his deathbed may yearn over orphans that he is leaving defenceless, so Christ is here represented as conscious of an accession even to the tender longings of His heart, when He thought of the loneliness and the dangers to which His followers were to be exposed.

Ah! It seems a harsh contrast between the Emperor, sitting throned there between the purple curtains, and the poor athletes wrestling in the arena below. It seems strange to think that a loving Master has gone up into the mountain, and has left His disciples to toil in rowing on the stormy sea of life; but the contrast is only apparent. For you and I, if we love and trust Him, are with Him ‘in the heavenly places’ even whilst we toil here, and He is with us, working with us, even whilst He ‘sitteth at the right hand of God.’

We may be sure of this, brethren, that that love ever increases its manifestations according to our deepening necessities. The darker the night the more lustrous the stars. The deeper, the narrower, the savager, the Alpine gorge, usually the fuller and the swifter the stream that runs through it. And the more that enemies and fears gather round about us, the sweeter will be the accents of our Comforter’s voice, and the fuller will be the gifts of tenderness and grace with which He draws near to us. Our sorrows, dangers, necessities, are doors through which His love can come nigh.

So, dear friends, we have had experience of sweet and transient human love; we have had experience of changeful and ineffectual love; turn away from them all to this immortal, deep heart of Christ’s, welling over with a love which no change can affect, which no separation can diminish, which no sin can provoke, which becomes greater and tenderer as our necessities increase, and ask Him to fill your hearts with that, that you may ‘know the length and breadth and depth and height of that love which passeth knowledge,’ and so ‘be filled with all the fullness of God.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 13

1. The Washing of the Disciples’ Feet. (Joh 13:1-11.)

2. Instructions given; to Wash One Another’s Feet. (Joh 13:12-17.)

3. The Betrayal Foretold. (Joh 13:18-30.)

4. His Own Departure and the New Commandment. (Joh 13:31-35.)

5. The Denial of Peter Foretold. (Joh 13:36-38.)

We reach with this chapter the most precious portion of this Gospel. The multitudes are left behind. Israel has completely rejected Him and now He gathered His own beloved disciples around Himself and gave them the sweet and blessed words of instruction, of comfort and cheer, His farewell. A little while and He would leave them to return to the Glory from which He came. “He is leaving upon earth the chosen companions of His path; those indeed that have hardly ever understood Him,--whose lack of sympathy has been itself one of the bitterest trials, of those that made Him the ‘Man of Sorrows’ that He was. Yet they are his hard-won spoils from the hand of the enemy,--the firstfruits of the spiritual harvest coming in. They are His own, the gift of His Father, the work of His Spirit, the purchase of His blood, by and by to tell out, and, for the ages to come, divine love and power to all His intelligent creation. Nor, spite of their feebleness, can He forget how their hearts awakened by His call, have clung to Him in the scene of His rejection, how they have left their little all to follow Him. Now He is going to leave them in that world whose enmity they must for His sake incur, and in which they would fill up that which was behind of His afflictions for His body’s sake, which is the Church (Col 1:24). In human tenderness His heart overflows towards them, while in divine fullness; and this is what we find before us now. It is peculiar to John, and furnishes them for the way, and arms them for the impending conflict.”--F.W. Grant.

Our brief annotations are not sufficient to cover all the blessed teachings of these chapters. What a great assurance is given in the first verse of this chapter! He knew that His hour had come to depart out of this world. He knew because He is the Son of God. Then follows the assurance of His love for His own; even unto the end. His love knows no change. His tender, loving words addressed to His own in these chapters fully manifest that love which passeth knowledge.

The washing of the disciples’ feet was a great symbolical action to teach His own the gracious provision made for them during His absence. Some well meaning Christians have applied the words of our Lord, “ye also ought to wash one another’s feet,” in a literal way, and teach that the Lord meant this to be done literally. The words of our Lord to Peter, “What I do thou knowest not now; but thou shalt know hereafter” (Joh 13:7), show that underneath the outward action of the Lord in washing the disciples’ feet there is a deeper spiritual meaning. We see Him girded, with a basin of water in His blessed hands, to wash the disciples’ feet. The water explains the spiritual meaning. We have seen that the water in the third chapter is the type of the Word of God. It has the same meaning in this chapter. Peter first refused to have his feet washed; then when the Lord had said unto him, “If I wash thee not thou hast no part with Me,” he asked Him to wash his hands and his head as well. “Jesus saith to him, He that hath been bathed * needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” (Joh 13:10 contains two different words for washing; the one is “bathed” and the other “wash.” This difference is not made in the Authorized Version.) When the Lord spoke of His disciples being bathed and clean every whit, He had reference to the new birth by the water and the Spirit. They were all bathed, born again, except Judas, whom the Lord meant when He said “but not all.” Tit 3:5 reads, literally translated: “Not by works of righteousness which we have done, but according to His mercy He saved us by the bath of regeneration and renewing of the Holy Spirit.” This great work is done once for all and cannot be repeated, just as the natural birth cannot be repeated with the same individual.

The Lord washed the disciples’ feet, not their hands. Hands are for work and the feet for walking. His action has a meaning in connection with our walk in the world. We contract defilement as we pass on through this world. And defilement severs communion with the Lord. We need therefore cleansing. All disciples need it. This He has graciously provided, and the washing of the disciples’ feet typifies that needed cleansing. He uses His Word to bring this about. This is “the washing of water by the Word.” He is the Advocate with the Father to restore us to fellowship. We must come to Him with our failures, our stumbling, imperfect walk, our defilement, and place ourselves into His hands as the disciples placed their soiled feet in His loving hands. His own perfect light will then search our innermost beings and bring to light what has defiled us, so that, after cleansing, we can enjoy His fellowship and have part with Him. This necessitates confession and self-judgment from our side. If this blessed truth is not realized and enjoyed in faith, if we do not come to Him for this service of love, we are at a distance from Him.

And we are also to walk in the same spirit of serving and wash one another’s feet. As He lovingly deals with us, so we are to deal with one another. The one that is overtaken in a fault is to be restored by him that is spiritual in the spirit of meekness. “He that would cleanse another’s feet must be at his feet to cleanse them.” How little of all this in a practical way is known among God’s people.

The betrayal by Judas is announced, and he goes into the night. The Lord announces also His imminent departure and gives them the new commandment “love one another.” The chapter closes with the prediction of Peter’s denial.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Jesus Washing the Disciples’ Feet. Joh 13:1-20

At the Passover meal:

v. 1. Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.

v. 2. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray Him,

v. 3. Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God,

v. 4. He reset from supper, and laid aside His garments, and took a towel and girded Himself.

v. 5. After that He poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded.

John introduces the story of the last evening of Christ’s. life in a very exact and impressive way. Jesus had spent the time since Tuesday evening at some place outside of the city, probably at Bethany. He had now returned to Jerusalem, where two of His disciples had prepared the Passover meal for Him and the apostles. The announcement or introduction to the feast had taken place. After the disciples had reclined about the table, Jesus, as the head of the household, had uttered the thanksgiving, or benediction, over the wine and the feast, Himself drinking the first cup. It was at this point, when the feast proper had not yet commenced, that the washing of hands (and feet) usually took place. The evangelist also characterizes the attitude of Jesus. The Lord knew, by virtue of His divine omniscience, that His hour had come, the last great hour of His life, the consummation of His destiny on earth. He must leave this world, in the state of His human nature, in which He had given His whole life as a sacrifice. His way of glorification would be through death, but away from this world to the Father, by resurrection and ascension. Love of those that were His own according to the will of His Father, that had been given Him as His peculiar and particular friends, had been the keynote of His entire bearing toward them all His life. And so He wanted to give these men, who were attached to Him as His friends in a most particular sense, evidence of His love to the very end. His love remained steadfast through all His suffering and in spite of all their lack of faith. Such is the Savior’s love at all times toward His weak and erring children, a seeking, searching, enduring love. "How do these words agree with the story? Very fine; if one only pays close attention. For in that he says: Jesus knew that the hour was there for Him to go out of this world to the Father, he wants to awaken a special diligence that we should mark this work and the preaching that He does concerning it with all diligence, since the Lord, almost in the last hour, when He was to depart out of this life, wanted to proclaim this to us. Now this is certainly true: what our dearest friends say and do shortly before their end moves us more and goes more deeply into the heart than other things which they may have spoken or done during the time of their life. For when it comes to that point, then both scolding and joking is past with the dying, and what they then say or do comes from their heart and is their true, serious opinion. It was now the time that the Lord should go from the world, the disciples, however, should remain there still longer; they had need of such example and instruction, if otherwise they wanted to remain His true disciples and not allow the example of the world to seduce them. " When supper had been served, when the meal proper was about to begin, Jesus did a peculiar thing. By this time the devil had not only suggested the betrayal to the heart of Judas, but had fully taken possession of his heart. Jesus, at the same time, was fully conscious, even as a mere human being, that the Father had given all things into His hands, See chap. 3:35. Even in the state of humiliation God had given to Jesus the full measure of divine omnipotence. With His exaltation He then, as true man, entered upon the full and free use of His divine omnipotence and providence. But here the thought is most prominent that God had entrusted to Jesus the carrying out of the great counsel of love. In a way, the responsibility for the redemption of the whole world now rested upon Him alone. He had gone out from the Father with a full knowledge of the requirements governing the proposed atonement for the sins of the world, and He knew that He must bring His work to a successful close and, even as true man, go back into the bosom of the Father. It was not that Christ was looking forward into a hidden future; He was fully conscious and aware of all that would happen to Him, It is that fact which emphasizes the willingness of the Lord to enter upon the great Passion.

The evangelist, having thus brought out the dramatic intensity of the hour and its importance in the history of salvation, makes the action of Jesus under the circumstances stand out all the more prominently. He arose from the sofa upon which He was reclining for the meal, He took off His outer garments, since they would hinder Him in the work He intended to perform, He took a long linen cloth, or towel, and girded Himself with it, tying it around His waist after the manner of the servants performing the work. For His object was to perform the foot-washing. There being no slave present, the office would naturally fall to the lot of the humblest in the little circle. But these men, far from feeling humility at this time, started a quarrel as to who should be accounted the greatest, Luk 22:23-27. The lesson was to be impressive and have a lasting effect, and it had, by the account of John, who noted every detail most carefully. Jesus put water into the basin which was commonly used for that purpose, and then very deliberately began to wash the feet of His disciples and to dry them with the towel with which He was girded.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Joh 13:1

I. It was a test of love for His own that at the last Christ did not forget them in the agitation of His own departure. Would it have been a very strange thing, if alternately engrossed betwixt the solemn novelty of dying experience and the exciting prospect of a return to glory, His last hours had been spent in personal exercises of meditation and solitary prayer? But in efforts to console friends whom pain and fear and mortal wickedness oppressed, He almost forgot His own glorious impending exit out of wickedness and fear and pain. And so have all His scattered sheep been loved. He still stoops in person to feed us with the sacred paschal flesh and to revive our souls by the wine of His consolations.

II. His love for His own was tried at the last by their folly and perversity. The society of the apostles was not quite soothing society for the dying Christ. There is something pathetic in the patient tolerance which, to the last hour, He had to exhibit towards His closest friends. Here was, verily, love of Heaven’s own temper—love imperial in its freedom, fed from no reservoirs of loveliness in the loved, but springing spontaneous as a fountain within the lover: the perfection of immortal strength wedded to the perfection of gentleness. Having loved them in their sins at first, He loved them unto the end.

III. One more test of Christ’s enduring love is put into our hands by this evangelist. Throughout Jesus’ public life one can trace a growing consciousness of His Divine dignity. His thoughts came to dwell more on it. His words became fuller of it. It was extremely natural that longer experience of the world should throw Him back for strength on the deep-seated certainty that He was not of this world, but came from above. Now by a law of human spirits all pain smarts more sorely for the recollection of pleasure, and so it is impossible not to feel that for the Son of the Blessed to remember that the Father had given all things into His hands at the very moment when He was called to empty Himself of all things, made the act of grace a more wonderful test of His unfailing love for men. He so realised Himself the associate and substitute of His criminal friends as to be one with them through love. "Having loved His own, He loved them unto the end."

J. Oswald Dykes, Christian World Pulpit, vol. i., p. 40.

References: Joh 13:1.—A. Raleigh, The Way to the City, p. 23; Plain Sermons by Contributors to "Tracts for the Times," vol. vii., pp. 45, 54, 63, 71, 78; Spurgeon, Sermons, vol. xiv., No. 810; F. D. Maurice, Gospel of St. John, p. 341; H. W. Beecher, Christian World Pulpit, vol. vii., p. 61; Homiletic Magazine, vol. xiv., p. 170; J. Keble, Sermons for Sundays after Trinity, part ii., p. 451. Joh 13:1-5.—Homiletic Quarterly, vol. iv., p. 119. Joh 13:1-11.—A. B. Bruce, The Training of the Twelve, p. 342. Joh 13:1-14.—Clergyman’s Magazine, vol. iii., p. 80.

Joh 13:1-17

The Washing of the Feet

When we seek to wash a brother’s feet we must be very careful about three things, which I give in the quaint way in which I have somewhere seen them expressed.

I. "The water must not be too hot." Above all things else this office of love must be performed in the spirit of meekness. It would be well if, like the woman with the Lord, we could wash our erring brother’s feet with our tears.

II. "Our own hands should be clean." To no purpose will we seek to win a brother from sin if we be ourselves guilty of the very thing which is blameable in him.

III. "We must be ready to submit our own feet to the process." The washing is to go all round. That which, when done by us, is a kindness to a brother, is equally a kindness when done by him to us.

W. M. Taylor, Peter the Apostle, p. 124.

References: Joh 13:1-17.—H. W. Beecher, Christian World Pulpit, vol. xxvii., p. 350; W. Sanday, The Fourth Gospel, p. 214. Joh 13:2-5.—A. Rowland, Christian World Pulpit, vol. xxvi., p. 114. Joh 13:3-5.—Spurgeon, Sermons, vol. xxv., No. 1499. Joh 13:5.—Spurgeon, Evening by Evening, p. 300; C. Stanford, The Evening of our Lord’s Ministry, p. 21. Joh 13:6.—Spurgeon, Sermons, vol. xi., No. 612.

Joh 13:7

The Contrast between Present and Future Knowledge

I. It is a very interesting thing to consider ourselves here as only in the childhood of our being, our full manhood being reserved for another and higher state of existence. Though now I can believe in the existence and presence of God, I have none of that perception and consciousness of it which I have of the existence and presence of a beloved friend who is standing at my side. I shall in the future life be sensible of my nearness to God; I shall have faculties for apprehending His manifested glory; no longer thrown upon faith, but privileged with sight—and the sight not that of a fleshly organ alone, however strengthened and refined, but mental, spiritual vision, as though God were Himself everywhere visible. But whilst there is more in the prospect of this change in the mode of acquiring knowledge, than in the most gorgeous beauties of the celestial city, to animate to the running the race set before us, you will allow that our knowledge must be necessarily defective and imperfect so long as we have only the dark glass and not the open vision: we have now neither the organs nor the opportunities for acquiring close and intimate acquaintance with spiritual things; and therefore what marvel if it have to be said of a thousand things into which we may be anxious to search, as Christ said to Peter in our text: "What I do thou knowest not now; but thou shalt know hereafter."

II. Then there is to be a great increase in the material of knowledge as well as a great change in the mode of its acquisition. Here we do not know as much of any one subject as our capacities could receive; knowing by study, not by sight, the amount of knowledge is always less than it might be, and greater upon one topic than another. It is therefore unavoidable that we have no harmonious views of truth. The elements which we have to combine are too small, and not being moreover on the same scale, will not fit with each other; hence the darkness, hence the enigma. But hereafter we shall cease thus to know in part of every subject that can minister to happiness; we shall know as much as we are capable of knowing. Therefore will there be no longer any void, no longer a disproportion of what we know of one thing and what of another. Hence, will the separate truths blend in one harmonious whole, and all enigma will cease, though wonder upon wonder have yet to be unravelled. It is not that we should embrace all truth, for that is the property of the Divine Being alone; but it is the having every capacity full even as God has, so that truth will always present one unclouded panorama, bounded indeed, but beautifully distinct, and each part contributing to the general splendour.

H. Melvill, Penny Pulpit, No. 2271.

References: Joh 13:7.—Spurgeon, Sermons, vol. xxii., No. 1293; J. M. Neale, Sermons in a Religious House, 2nd series, vol. i., p. 166; Homiletic Quarterly, vol. iv., p. 119; vol. xi., p. 365; vol. xvi., p. 152; H. P. Liddon, Christmastide Sermons, p. 191; Christian World Pulpit, vol. xxvi., p. 417; J. Jackson Wray, Ibid., vol. xxix., p. 8; C. J. Vaughan, Last Words at Doncaster, p. 72.

Joh 13:8

I. If we look to the conclusions to be drawn from this touching scene, the first that strikes the mind is our Lord’s love in cleansing sinners. The scene illustrates some of the most marked features, distinguishing the later from the earlier manifestations of God’s love. The revelations of God’s holiness and power chiefly pervade the Old Testament. But in the Gospels these awful attributes, though not withdrawn, are yet veiled beneath the humiliation of God.

II. Most important conclusions are to be drawn from this scene, as to some material points in the work of repentance. It teaches us that the real cleansing of one portion of our being is the cleansing of the whole. There can be no forgiveness of one sin which does not involve forgiveness of the whole man. It is only as the entire soul is capable of the grace of repentance, that any portion of the soul is capable of it. Repentance therefore must be perfect in its aim and tendency, though imperfect in degree. Again, this scene illustrates the momentous truth that repentance is not merely the conviction of sin, nor merely the purpose to amend, nor merely confession. True repentance is the sense of sin as done against love, against tenderness, mourned by a heart that has begun to love in return.

III. There is here also a lesson to be learnt, not merely as to our own state before God, but also as to our duties towards others. Each earnest loving act to cleanse away from a redeemed humanity its sores and stains, to mitigate its sufferings, to hide its shame, to promote its peace, is a renewing of the mysterious scene of mercy of that eventful night, a repetition of the washing of the upper chamber, of the night of the agony. Each form of misery that passes before us in our path through life, is a call to remember that amazing scene of tender self-humiliation, a call to pause and consider how best to apply the healing of His grace, Who now is working out the purposes of redeeming love through the ministrations of His servants, to all of whom He hath said, "I have given you an example, that ye should do as I have done unto you."

T. T. Carter, Sermons, p. 83.

Reference: Joh 13:8.—Spurgeon, Sermons, vol. xvi., No. 926.

Joh 13:8-10

I. This symbol teaches us: (1) that the nature of Christian purity consists in the cleansing of the heart from the betrayal spirit, and (2) that the love in the Saviour which sacrificed itself is the cleansing power.

II. The perfectness of Christian purity. (1) The purifying must pervade the lowest powers of life. (2) The purifying must advance with advancing life.

E. L. Hull, Sermons, vol. i., p. 317.

Joh 13:10

The Bathed must yet be Cleansed

Even he that has plunged into the love of Christ and Christ’s law, will yet soil his feet as he walks through the world, and will need perpetually to be washed as the disciples were washed on the evening of the Last Supper. In the text our Lord declared that He would wash the defilement of the feet in the ways of the world, and not merely cleanse once for all, but ever renew the cleansing as it was needed.

I. It is the sin which remains on the conscience that withers and destroys all religious life. It is the sin which, whether great or small in itself, we will not repent of; it is the sin which we are too proud to set right, that really keeps us from our Saviour. To be defeated in the spiritual warfare is a serious matter; but to keep away from the voice of the Captain, to be unwilling to fight any more, to be too much ashamed or too proud to come back and submit to His will, this is worse than all defeats. But meanwhile our Lord knows full well that we shall often be taken in all manner of faults, and He is ready to cleanse us the moment we come back to Him. If we have been separated from Him for ever so little, His heart goes out to meet us the moment we return. As the father met the prodigal son, so our Lord sees us and welcomes us when we are yet a great way off.

II. It is the readiness of repentance that marks the childlike character. Little children are easily led away, but they are easily made sorry, and easily are they brought to seek forgiveness from offended parents. And this is one of the ways in which Christians are to resemble little children. It is readiness of repentance which marks the loving temper. The self-contained, cold character feels no need of forgiveness. Such an one cannot bear to accept forgiveness, but always desires to earn it. But the loving character knows that nothing earns forgiveness so surely, so truly, as seeking for it, and all other earning should follow, not precede. If you have done wrong, know that this wrong-doing will not quench the smoking flax, but that delay in coming to Christ will. Know this, and know too that instant repentance brings you instant forgiveness; nay, more than forgiveness, love and approval and help from the Lord of all power and might.

Bishop Temple, Rugby Sermons, 2nd series, p. 116.

Whom does Christ pronounce Clean?

Consider what it was in our Lord’s Apostles that made Him say to them that, with one exception, they were all clean.

I. It certainly was not because they were free from sin altogether. The Gospels contain many instances of faults, even amongst the most eminent of their number, which prove quite clearly that they were far from perfect. There were marks of ambition, of violence, of worldly-mindedness in their characters, which on different occasions drew forth our Lord’s reproof. But yet He calls them clean, because as he said to them that very same evening, "Ye are they who have continued with Me" in my temptations. They were men who when many others had gone back and walked no more with Him, and when they themselves did not understand aright those words of their Lord which had given so much offence, yet replied to Him when He asked them, "Will ye also go away?" "Lord, to whom shall we go? Thou hast the words of eternal life." He calls them clean therefore, because their faith in Him had not failed; but they had continued with Him in all His temptations, and loved Him better than any other service.

II. If this is the case then, we may think at first sight that we too are all clean, because our faith in Christ has never failed us, and we have continued in His service ever since we were born. And so, indeed, we might think justly if our notions of faith were the same as those of the Scripture. But many of us cannot be said, like the Apostles, to have continued with Christ in His temptations, for we have never known what it is to struggle against temptation for Christ’s sake. We have never made it our deliberate choice to abide with Him, let who would forsake Him, because we were sure that He had the words of eternal life. However much then we may be called Christians, and however little we have ever doubted the fact of Christ’s life and death, we cannot on that account lay claim to that true and lively faith which Christ saw in His eleven disciples, and for which He did not hesitate to pronounce them to be "clean every whit." We are not clean, indeed, too many of us; but that Gospel which is preached unto us holds out to every one of the children of men who need it, a fountain for sin and for uncleanness, a means whereby our sins, though scarlet, may be made as white as snow, and we, like the Apostles, may stand in the sight of God as "clean every whit."

T. Arnold, Sermons, vol. ii., p. 127.

References: Joh 13:10.—Expositor, 2nd series, vol. iv., p. 146; D. Fraser, Metaphors of the Gospels, p. 391. Joh 13:12-14.—J. H. Thorn, Laws of Life after the Mind of Christ, 3rd series, p. 316. Joh 13:12-15.—Expository Sermons on the New Testament, p. 120. Joh 13:12-20.—A. B. Bruce, The Training of the Twelve, p. 351.

Joh 13:13-14

Consideration for the Poor

I. It must have been a solemn lesson which our Lord chose to teach so earnestly on that last night of His presence with His disciples; and which He not only gave in words, but expressed in a most significant action, to impress it the deeper on their minds and ours. Observe the connection of the words of the Evangelist, "Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God"—what did He upon this knowledge? Did He reveal to them some high mysteries concerning the Divine nature, such as kings and prophets and sages had long desired to learn? No; "He riseth from supper, and laid aside His garments; and took a towel, and girded Himself. After that He poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded." This was what Jesus did, "Knowing that the Father had given all things into His hands, and that He was come from God, and went to God." Surely no diviner comment could be given upon the words of the Scriptures that "God is love, and He who dwelleth in love dwelleth in God and God in Him." A command so given and enforced, must surely have been of the deepest importance.

II. I call this text a command to one particular kind of love—the love of our poorer brethren. It is sometimes said that it was a command to practise humility; and so it was, in one sense of the word, but it was also meant to teach us to perform duties of kindness, even of the most humble sort, to those who need them the most—not to shrink from the meanest offices in visiting and relieving the bodily wants and sufferings of the poor.

It is those little words, "one another" which express so much, and which we are so apt to lose sight of. These words show that the rich and the poor are members one of another, not two distinct castes—I had almost said two distinct races. These words ought to take away that feeling of merit which we are but too apt to attach to our charity. No man is proud of being kind to his brother or his near friend; he would only be ashamed of himself if he were not kind. So, if we felt aright to the poor, that they are, in the highest of all relations our brethren, should we not fully enter into the spirit of the Apostle’s words, "Beloved, if God so loved us, we ought also to love one another?"

T. Arnold, Sermons, vol. ii., p. 111.

References: Joh 13:13, Joh 13:14.—W. Anderson, Discourses, p. 261.—J. Vaughan, Fifty Sermons, 7th series, p. 26. Joh 13:14, Joh 13:15.—E. W. Shalders, Christian World Pulpit, vol. xiv., p. 328. Joh 13:15.—A. P. Peabody, Christian World Pulpit, vol. xii., p. 60; G. G. Bradley, Christian World Pulpit, vol. xxiii., p. 177; Parker, City Temple, 1871, p. 209.

Joh 13:17

All Light Good

I. Light of any kind invariably throws light upon duty, and if we know anything, we are sure to have thereby a clearer knowledge of right from wrong. The mere awakening of the understanding must awaken the conscience in some degree. You cannot gain more intellectual power without also gaining moral light. Just as the coming of the daylight shows you the beauty of Nature, at the same time that it shows you the position of surrounding objects, so, too, even the merest science must reveal in some slight degree the beauty of the will of God.

II. I know not how those shall be judged who have never had any such aid, and have therefore sunk into the condition of brute beasts. God, who seeth not as man seeth, will one day do absolute justice to all, and their unhappy lot shall meet at once with His unbounded mercy and His unerring judgment. But their condition proves to us that the education which we obtain from intercourse with one another is the appointed machinery chosen by His Providence for fashioning our hearts according to His will. Even those who have never yet been touched at heart by the power of His Word, written or spoken, even souls that have not yet opened to receive His revealed truth; even those who have never heard of Christ, or from whose cold and hard hearts that name has glided off without a trace; even they have received a precious gift, if their understandings have been awakened by the light of the knowledge of this present world. And for that gift they will certainly be responsible.

III. The text also brings us this message; trifle not with the conscience. Trifle not with the one voice which always speaks with the authority of Heaven, the one guide which is commissioned to bring you to Christ. Remember that the voice within is the very voice of God; and if you play false with that, you are a traitor to your Master.

Bishop Temple, Rugby Sermons, 1st series, p. 243.

Knowledge of God’s Will without Obedience

Do we not often try to persuade ourselves that to feel religiously, to confess our love of religion and to be able to talk of religion, will stand in the place of careful obedience, of that self-denial which is the very substance of true practical religion. Alas! that religion, which is so delightful as a vision, should be so distasteful as a reality. Yet so it is, whether we are aware of the fact or not.

I. The multitude of men even who profess religion are in this state of mind. We will take the case of those who are in better circumstances than the mass of the community. They are well educated and taught; they have few distresses in life, or are able to get over them by the variety of their occupations, by the spirits which attend good health, or at least by the lapse of time. They go on respectably and happily, with the same general tastes and habits which they would have had if the Gospel had not been given them. Their religion is based upon self and the world, a mere civilisation.

II. Take again another description of them. They have perhaps turned their attention to the means of promoting the happiness of their fellow-creatures, and have formed a system of morality and religion of their own. Then they come to Scripture. They are much struck with the high tone of its precepts, and the beauty of its teaching. They know them and that is enough; but as for doing them, they have nothing of this right spirit. The spread of knowledge bringing in its train a selfish temperance, a selfish peaceableness, a selfish benevolence, the morality of expedience, this satisfies them.

III. Is it not one of the commonest excuses made by the poor for irreligion, that they have had no education? As if to know much were a necessary step for right practice. Anyone who thinks it enough to come to church to learn God’s will, but does not bear in mind to do it in his daily conduct, is a fool in His sight who maketh the wisdom of this world foolishness.

IV. When a man complains of his hardness of heart or weakness of purpose, let him see to it, whether this complaint is more than a mere pretence to quiet his conscience which is frightened at his putting off repentance; or again, more than a mere idle word, said half in jest and half in compunction. As we desire to enter into life, let us come to Christ continually for the true foundations of true Christian faith—humbleness of mind and earnestness.

J. H. Newman, Parochial and Plain Sermons, vol. i., p. 27.

References: Joh 13:17.—Preacher’s Monthly, vol. iv., p. 346; Swan, Short Sermons, p. 172. Joh 13:18.—Homiletic Quarterly, vol. iv., p. 167. Joh 13:21.—Homiletic Magazine, vol. x., p. 210; vol. xix., p. 126. Joh 13:21-30.—A. B. Bruce, The Training of the Twelve, p. 371.

Joh 13:23

Communion with Christ

What name is more blessed than this title by which St. John conceals himself? Who was ever more favoured than he? It was a sweet memory to him, in his old and solitary age, to remember that night of awe, in which he lay upon the bosom of his Lord. And yet it was doubtless for some deeper reason that the evangelist wrote these words. It was not to publish abroad his own peculiar favours, nor to prefer himself to others in his Master’s presence. It was perhaps to give warrant to the certainty of his written testimony; but it was surely to reveal also the deep and Divine mysteries of love which lie hid in the incarnation of the Eternal Word.

I. First we here see, as by a parable, the love of the Son of God in the mystery of His own incarnation. Our infirmity leans upon His might; our manhood upon His Godhead. There is a man in the bosom of God. Our nature is in glory. As we say at the altar in the end of our Christian sacrifice, "For Thou only art holy, Thou only art the Lord, Thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father."

II. But again, we may see here His love in the salvation of His elect. When He took our manhood into God, it was that He might take us also unto Himself. The glorious body of the Word made flesh is the centre of His mystical body, and to it He joins us one by one. We who were by nature dead in trespasses and sin, outcasts and without God in the world, are gathered together from all ages and all lands unto Himself. All these may be said to lean upon Him who is their only strength, hope and solace—they who have walked stedfast with Him from childhood, and live on unconscious of this rough outer life which beats upon the penitent; penitents who, after long wanderings past, find the peace and bliss of an eternal absolution; mourners who feel no more the burden of the Cross, while He bears up both it and them; and all who with ardent desire yearn for the coming of His kingdom, and are stayed with "white raiment" and a sense of His ever-present love. In the midst of all sorrows, trials and temptations they are at peace; in all the unrest of this tumultuous and weary world, they rest on Him. The one great gift that all alike enjoy, is a sense of repose, a placid calm of heart, a stay upon which they lean with all the weight of their whole spiritual life. "Thou shalt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee."

H. E. Manning, Sermons, vol. iv., p. 273.

We may learn here:—

I. That love is one of the very earliest qualities of life consecrated to Christ.

II. Love is often content to walk in quiet well-trodden paths.

III. Though love is thus content, there are times in its life, when love is very deep and true, when it shows an inventiveness which leads to the result that love not seldom beats out new tracts for itself.

IV. Even love is prone to its own evil. Love has to guard itself against a burning anger at evil.

V. Love must ever first recognise the will of the Lord, if zeal is to work well in carrying out that will.

T. Gasquoine, Christian World Pulpit, vol. vii., p. 161.

References: Joh 13:23.—G. Brooks, Five Hundred Outlines, p. 423; G. E. L. Cotton, Sermons and Addresses in Marlborough College, p. 330; J. Morgan, Christian World Pulpit, vol. x., p. 373. Joh 13:26.—Contemporary Pulpit, vol. iv., p. 366. Joh 13:30.—Homilist, 4th series, vol. i., p. 286. Joh 13:31.—J. M. Neale, Sermons in a Religious House, vol. ii., p. 544. Joh 13:31-35.—Contemporary Pulpit, vol. iv., p. 283. Joh 13:33.—J. Keble, Sermons for Holy Week, p. 91. Joh 13:33.—Homiletic Magazine, vol. ix., p. 72; Preacher’s Monthly, vol. ix., p. 238; W. H. Jellie, Christian World Pulpit, vol. vi., p. 296.

Joh 13:34

I. The new commandment has been once for all uttered—the new law is given; and each generation, at whatever point of the advance to its fulfilment God may have ordained its place, is bound by it equally. Every individual Christian lives under the force of that law, and is responsible to Him for obedience to it. Such obedience is, in fact, each generation’s portion of that upward work into fulness of love, which the Holy Spirit is carrying on in the whole race. And the same may be said of every individual Christian; his obedience to Christ’s law of love is his contribution towards the universal recognition of that law, in God’s good time. No generation, no man stands alone. Even the humblest may contribute something, and all are bound for their own lives, and for God’s great work, to do their utmost in the matter.

II. Now, our Saviour has not left this, His new commandment, in mere abstract vagueness; He has fixed it on us, and brought it home to our consciences by a definite and specified pattern: "As I have loved you, that ye also love one another." Of what kind was His love to us? (1) It was a self-denying love. (2) It was a boundless love. (3) It was a love of gentleness and courtesy. If we would love one another as He loved us, there is but one effectual instrument, but one genuine spring of such love. No mere admiration will effect it; no mere sensibility will call it forth; no romance of benevolence will keep it up; it can come from nothing but faith in Him; that faith which purifies the heart. It alone is powerful to dethrone self in a man by setting up Christ instead, and until self is put down within, there can be no real presence of love, and none of its genuine fruits; until Christ reigns in a man’s heart there can be no imitation of His love, for it will never be understood by me till I behold it as a personal matter; till I measure its height by the depth of my unworthiness of it, its vastness by my own nothingness.

H. Alford, Quebec Chapel Sermons, vol. iv., p. 223.

I. When our Lord said "A new commandment I give unto you, that ye love one another," He appealed directly to the personal experience of those to whom He spoke. It was the eleven alone who could know to what extent He had loved, for they alone had felt His love. They had lived in sweet familiar intercourse with Him for some years. They had known His care, His kindness, His gentleness, His patience, His longsuffering, and it is not too much to say that they had never known anything like it. It is plain that our Lord intended this original experience of the eleven to become generally intelligible to vast multitudes who had never shared their experience.

II. As long as we regard the love of Jesus as a thing only of the past, displayed once for all, even though we may believe ourselves to have been the objects of it, I think it will have but little power on our hearts or conduct. What is it, then, that is wanting to make the love operative and effectual? A very important question, involving the essence of the whole matter. The element that is wanting, then, is clearly this: to see in the love of Jesus for His disciples, not only a love in which we were concerned, and a love embracing us; not only the love He evidenced when He said, "Neither pray I for these alone, but for them also who shall believe on Me through their word"; but a love still going forth, still reaching out to us, of which love all that was done by the Christ of history was, so to say, the pattern and the image. Now, it is impossible that the love of Christ could be thus energetic and operative if He was nothing more than man, however great. You do not and cannot feel any satisfaction or any real benefit from the present love, which you believe to be extended towards you by your deceased relatives. You would not like to think that they felt no such love, but whether they do or not, it is impossible, in any true sense, to reciprocrate that love, because you have now no evidence of its going forth towards you. But Christ’s love has been with you from the first day of your life till now. It has not been merely an utterance recorded in the history of a great tragedy which was enacted eighteen hundred years ago; but it has been shown to you, it has been felt by you under ten thousand special dealings with you in your own inmost being, of which you alone are conscious and all the world besides is ignorant. The love which the life and death of Christ displayed was none other than the love of God. If this was not the love of Christ, then the utterance "As I have loved you, that ye also love one another," becomes meaningless and trivial. It no longer corresponds with the precept, "Be ye therefore perfect, even as your Father which is in heaven is perfect," but substitutes in the place of a Divine standard of love a merely human and earthly standard.

S. Leathes, Penny Pulpit, No. 532.

References: Joh 13:34.—Contemporary Pulpit, vol. viii., p. 309; Preacher’s Monthly, vol. iv., p. 133; J. H. Wilson, The Gospel and its Fruits, p. 233.

Joh 13:34-35

I. Look at the command of brotherly love as it was given in old time. It was contained in the last six of the Ten Commandments; or putting on one side the fifth commandment as being of a peculiar kind, referring to one particular duty and not to our duty to our neighbour in general, we may say that the command to love one another is contained in the last five commandments of the decalogue. All these commandments, you will observe, are employed in telling us what we may not do, saying nothing of the things which we ought to do. The actual form of the law of loving our neighbours, as given in the Old Testament, was a prohibitory law; not an active law of love depending for its force upon a spring of love within, but a law which, if obeyed according to the letter, would sunder only certain offences, and might be kept thus by a man whose heart was as hard as a flint.

II. If you examine the precepts of loving our neighbours, as given by the Lord Jesus Christ, I think you will perceive that the peculiarity and the strength of them consist in this very thing, that they imply active, self-denying exertions for our brother’s good. That love is emphatically Christian which, setting aside all consideration of self-advantage, and running beyond the mere negative duty of doing our neighbour no wrong, goes forth with activity, life, and zeal to show itself in works of mercy and deeds of loving-kindness to our brethren. The commandment was new because Christ had only then come to explain it; it was new because it could not have been conceived before His life exhibited its meaning; it was new because the love which He showed was something altogether beyond the power of man to have imagined for himself; and, as in science we reckon him to be the discoverer of a new law who rises above the guesses and glimpses of his predecessors, and establishes upon new ground, and in a manner which can never afterwards be questioned, some great principle which had been partly conceived before; so I think we may say that the law of brotherly love, as illustrated by the example of our Lord, the law of self-denying, active efforts for our brother’s good, the law which stamps the great principle of selfishness as a vile and execrable principle, might be truly described as a new commandment which Christ gave to His disciples.

Bishop Harvey Goodwin, Parish Sermons, 3rd series, p. 258.

References: Joh 13:34-35.—B. Dale, Christian World Pulpit, vol. v., p. 33. Joh 13:35.—Homiletic Magazine, vol. xii., p. 18. Joh 13:36.—Ibid., vol. vii., p. 22. Joh 13:36-38.—A. B. Bruce, The Training of the Twelve, p. 392.

Joh 13:37

The Withheld Completions of Life

There are certain conditions which are to all good life just what the flower is to the plant. They furnish it its natural completion. They crown its struggles with a manifest success. These conditions of peace and pleasure are the life’s success. But when the life, conscious of the character out of which these conditions ought to come, finds that they do not come, finds that it pauses on the brink of its completion and cannot blossom, then comes bewilderment, then come impatient questionings and doubts. This is the state of many lives, especially about religious things.

I. In answer to our wondering question "What does it mean?" there are two things to be said. The first is this: that such a suspension of the legitimate result, this failure of the flower to complete the plant, does show beyond all doubt a real condition of disorder. The world is broken and disordered, that is the first thing that is meant when you help men, and they scorn you, when the world’s benefactors are neglected or despised. And secondly, there is a blessing which may come to a man even out of the withholding of the legitimate completion of his service. It may throw him back upon the nature of the act itself, and compel him to find his satisfaction there.

II. The plant grows on towards its appointed flower, but before the blossom comes some hand is laid upon it, and the day of its blossoming is delayed. The emotional and affectional conditions are the natural flower of the wills and dedications of our life. But we resolve, we dedicate ourselves, and though the prophecy and the hope immediately begin to assert themselves all through us, the joy, the peace, the calmness of assurance, does not come. The ideal life, the life of full completions, haunts us all. Nothing can really haunt us except what we have the beginning of, the native capacity for, however hindered, in ourselves. Jesus does not blame Peter when he impetuously begs that he may follow Him now. He bids him wait and he shall follow Him some day. But we can see that the value of his waiting lies in the certainty that he shall follow, and the value of his following when it comes will be in the fact that he has waited. So if we take all Christ’s culture, we are sure that our life on earth may get already the inspiration of the heaven for which we are training, and our life in heaven may keep for ever the blessing of the earth in which we were trained.

Phillips Brooks, Twenty Sermons, p. 19.

References: Joh 13:37.—Homiletic Quarterly, vol. iv., p. 416; J. Keble, Sermons for Holy Week, p. 36. Joh 13:37, Joh 13:38.—C. C. Bartholomew, Sermons Chiefly Practical, p. 103.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

FOOT-WASHING

Joh 13:1-20. “And before the feast of the Passover, Jesus, knowing that the hour has come that He must depart out of this world to His Father, having loved His own in the world with Divine love, He loved them perfectly. The supper going on, the devil having already entered into his heart that Judas Iscariot the son of Simon should betray Him, knowing that the Father has given all things into His hands, and that He came out from God, and goes back to Him, He rises from the supper, and lays aside His garments, and taking a towel girded Himself. Then He pours water into a basin, and began to wash the feet of His disciples, and to wipe them with the towel with which He was girded. Then He comes to Simon Peter; he says to Him, Lord, do You wash my feet? Jesus responded and said to him What I do thou knowest not now, but shall know hereafter.” This statement of Jesus confirms the non-essentiality of the foot-washing, settling the question as to it being a Church ordinance in the negative. Peter did know that Jesus was washing their feet that very moment yet Jesus says, “What I do thou knowest not now, but shall know hereafter,” clearly involving the conclusion that the act of foot-washing which Jesus was performing had not a literal, but a spiritual signification, which Peter would understand after the fires of Pentecost had consumed all of his ambition, and endued him with the grace of perfect humility. In that warm country people generally go barefoot, except when going on a journey, when they frequently wear sandals. From time immemorial it has been customary to meet the guests at the door and wash their feet. The corresponding courtesy in these cold countries would be to black the shoes. If this had been an ordinance of the gospel Church, the apostles and primitive Christians would have perpetuated it as such. History confirms the contrary, till a few centuries ago it was revived by the Dunkards. Some of our good holiness people now observe it as a Church ordinance. It is certainly very innocent, and no one should be alarmed about it. If they want to wash my feet, they are a thousand times welcome to do it. If they want me to wash theirs, I am ready. The whole matter is perfectly clear that Jesus here teaches us all a great lesson in that fundamental grace of humility. He was humble enough to wash the apostles’ feet; so we should all be humble enough, to perform the most menial services for our brethren.

“Peter says to Him, You never can wash my feet. Jesus responded to him, If I do not wash thee, thou hast no part with Me. Simon Peter says to Him, Lord, not only my feet, but my hands and my head. Jesus says to him, He that is washed hath no need to wash, but is every whit clean. You are clean, but not all; for He knew the one betraying Him. On this account He said, You are not all clean.” Peter had an exceedingly impulsive nature, which, when sanctified, became the crowning glory of his individuality, hitherto having frequently brought him into serious trouble. So you see when Jesus told him that if he did not wash his feet he had no part with Him, he swung at once m the opposite pole of the battery, and importuned Him to wash his feet, hands, and head, Jesus observing that if He only washed his feet he was clean, still the more confirming the pure spirituality of the transaction. As He was infinitely greater and more worthy than they, and had condescended to do them the lowest servile courtesy, they should all, on every occasion, be ready to do likewise. As the purification here, we see, reached all but Judas, this is still another argument in favor of the pure spirituality of the transaction, as Jesus evidently washed the feet of Judas among the balance; yet he was not clean, because his heart was not right. There is no argument here against the Pentecostal sanctification of the apostles, as regeneration is a purification making people clean as to actual transgression; while full sanctification is an infinitely deeper and more thorough purgation.

“Therefore when He washed their feet, He took His garments and sat down again. He said to them, Do you know what I have done unto you? You call Me Teacher and Lord, and you speak beautifully; for I am. Therefore if I, your Lord and Teacher, washed your feet, you ought also to wash the feet of one another; for I have given unto you an example, in order that you may do as I have done.” While I understand this to signify that perfect humility which alone can prepare us for the most menial and humble duties to one another — i. e., perfect humility in a general and indiscriminate sense, both experimental and practical — if any of the Lord’s people have conscientious convictions for literal foot-washing, we should encourage them, that they may live in all good conscience. The grand signification of this lesson is, the perfect humility which is indispensable to efficient leadership in the kingdom of God.

“Truly, truly, I say unto you, The servant is not greater than his Lord, nor the apostle greater than Him who sends him. If you know these things, happy are ye if ye may do them.” Jesus sent those apostles into all the world, investing them with the leadership of the Church in all nations. He knew that nothing was so important to them as perfect humility. Ministerial ambition, autocracy, and tyranny have deluged the world with martyr’s blood, and populated hell with the millions led astray by these counterfeit leaders. Hence the great importance that Jesus gives this significant lesson, teaching all the leaders of His Church, in all ages, the absolute essentiality of perfect humility, which they can never have till pride and ambition are consumed by the fires of the Holy Ghost.

“I do not speak concerning you all: I know whom I have chosen; but in order that the Scripture may be fulfilled, He that eateth bread with Me, hath lifted up his heel against Me. I tell you now, before it transpires, in order that when it may come to pass, you may believe that I am He. Truly, truly, I say unto you, He that receiveth whom I shaft send, receiveth Me; and he that receiveth Me, receiveth Him that sent Me.” N. B. — These words set forth the high and momentous dignity and responsibility of an apostle whom Jesus sends into the world — the recipient receives Him, and also God who sent Him; and in connection with His preceding prophecies in reference to the treason of Judas, whom He had chosen with the other eleven, demonstrates the lofty altitude from which he had fallen.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Section 1. (Joh 13:1-17.)

With all power His, and faithful to those given Him, He maintains them in righteousness.

The order of Scripture is a point of special importance. So we shall find it here. Grace reigns through righteousness. Righteousness must be maintained or God, who in all His acts must be consistent with himself, cannot give way to the love which is in His nature. This is seen in the Cross, but it remains a principle in all God’s dealings with His people. We "call on Him as Father, who without respect of persons judgeth according to every man’s work" (1Pe 1:17). The Father’s character must be maintained with His own children; and they must be taught to act in conformity with it. Our "Advocate with the Father" also is "Jesus Christ the righteous," One who can no more forget righteousness than He can forget the people He has redeemed. It is not, of course, as Advocate we see Him here; because plainly it is not with the Father that we see Him, but with His people. Yet He is anticipatively the Risen and Ascended One, with all things given into His hands. It is in this character He acts, in a love that cannot give up its objects, and which recognizes it as a first necessity for them that they should be conformed to His nature and ways.

They are to have part with Him; but what does this involve as to those in such a place of defilement as this world is, and with so great susceptibility to defilement in it? His action in view of all this is quite easy of interpretation, spite of the many who have seen in it only a lesson of humility, and indeed the institution of an ordinance to remind of this. But the Lord Himself assures us that there is a deeper meaning than this, for Peter certainly knew what the Lord was doing, if there were no more than this; but the Lord says that at present he did not know; but that he should know afterwards. The doing to others by the disciples as He had done to them would necessarily depend also upon their knowledge of what He had done; which, if it were to receive spiritual interpretation, would make what was enjoined on them to be of a similar character.

But Christ’s cleansing of His Church is, as the apostle tells us, with washing of water by the Word (Eph 5:26); and this at once throws light on the deeper meaning. It is as we well know, only as so cleansed that we can, as the Lord says to Peter again, "have part with Him." Thus all is as clear as can be. No ordinance could accomplish this; and we immediately perceive the primary importance of this for all that follows. Communion itself -which is "part with Him," -fruitfulness, testimony, must all depend upon this.

Jesus rises therefore from supper, not when it was ended, as the common version represents, but while it was going on, leaving the place of communion, as if this were interrupted, until His necessary work for them should renew it once more. He rises therefore from supper, and girds Himself for a fresh service. His sacrificial work is over; the shedding of blood is no more needed, but only the washing of water; and here also not the "bath of regeneration," (Tit 3:5), but simply, as He presently points out to Peter, the washing of the feet. It is defilement contracted in the walk that is in question; and He puts Himself at their feet to wash them. As of old Jehovah could say to Israel, "Thou hast made Me to serve with thy sins, "(Isa 43:24,) so may He still say to us; but His unchangeable love is equal to all possible demands upon it. Notice here that all His disciples need it, and that thus He invites us all today to put our feet into His hands continually, that they may be cleansed according to His thought of what is cleanness, who alone is capable of judging according to the perfect standard of the sanctuary, of which He is indeed Himself the Light.

And again notice what is involved in this: for it makes clear that the Lord’s significant action here does not simply point out to us the remedy for that defilement of which we may be conscious, while of course it does apply in the fullest way to this. The principle goes much further; for there is, as we all must be aware, a sad possibility of unconscious defilement and thus of slipping unawares out of communion with God; while conscience gives no sign of what is wrong, and may thus mislead us as to our condition. It cannot be too fully impressed upon our minds that conscience is not the standard of right and wrong, but the word of God alone is that. The testimony of the Word itself is, that "If a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord, though he wist it not, yet is he guilty, and shall bear his iniquity" (Lev 5:17). For who can truthfully say that he was necessarily ignorant of what the word of God declares?

But even where the thing is clear, conscience may be dull and indifferent. The common sights and sounds with which the world is full tend insensibly to dull us; the dust with which the air is full settles upon the mirror, we know not how, and it gives no more the clear witness that it did so short a time since: we need therefore continual recourse to Him whom the Psalmist invoked: "Search me O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me" (Psa 139:23-24). Ah! what incompetent judges are we in our own case! and how thankful may we be to have such an One as is here before us to judge our case for us! It is involved in this, that we come into His hands, not for mere settlement of this matter or that; we do not say to Him, "Search out this or that," but, "Search me;" and thus, if we are perfectly honest in it, we are inviting the light to be poured into all the dark corners and crannies of our lives and hearts: we are with Him without reserve, -for self-judgment indeed, but as He manifests us to ourselves and thus enables us.

If there has been conscious failure, the mere confession of it is not the whole matter, perhaps not the half of it. Many from a misapplication of the apostle’s words,* "If we confess our sins, He is faithful and just to forgive us our sins," (1Jn 1:9,) would make this a light and easy method of settling old scores which leaves them ever more lightly to be run up again. Others with a more serious but a legal spirit, are left groaning over their inability to determine how far they have fulfilled a condition which they cannot treat so lightly. Neither of these realize that the real remedy given by the apostle, "If any one sin," is the blessed Advocate with the Father, who here, as the necessary result of His being this, Himself assumes the responsibility of cleansing us after His own manner, that communion may be restored. Confession is not washing, and His words are, "If I wash thee not, thou hast no part with Me." Washing is more than forgiveness. There is the searching out by the Word of the matter as in the Presence of God; where the steps which led into the evil come into review, as well as the end they led to, and the foundation of all is judged: so that the hold of the sin is broken for the sinner. We have a conspicuous example of the Lord’s dealing with a soul for restoration in the history, soon to be given us, of Simon Peter. Not without significance is it, that the very one who resists the Lord’s proffered service to him (however his motive may plead in his excuse) is the one who becomes in his failure the example of cleansing such as is before us in figure here.

{*Which really refer to Salvation.}

How the need we have of Him is emphasized all through Scripture! and how good and wholesome to be thus made to keep close to Him for all the length of our journey! Is it a hardship to be thus in continual company with Him? Look at Him here, and answer! He is at our very feet to wash them! And what His action here secures is that we should have part with Him. Is not all the misery of our lives but the result of losing sight of Him? When Israel entered their promised land, Jehovah went with them. There was given them continual access to Him, for guidance in every emergency that could arise. They seem to have interpreted this in such a way that they would not burden the Lord with too many of their matters. It was plain enough to them that Ai was so small a city that but a small number of them would be competent to take it. They tried that, and at little Ai found their first defeat. Israel had sinned; but it was hidden from them. How then were they responsible for that? Ah! they had followed their own thoughts, and had taken no counsel of the Lord. They did the same in the matter of the Gibeonites, and again the enemy succeeded against them. Now "these timings were our types;" only the battle is for us a spiritual one: not therefore less arduous. How we need His cleansing grace, that we may be such as He can show Himself for in the day of conflict; that we may obtain possession of that land which is (in the fullest sense) our "part with Him!"

If it be restoration that is needed, how comforting the knowledge of the truth that nothing can shut us out of His Presence, if indeed our heartfelt desire is to be there; that we are welcome, just as we are, not needing any whole or partial cleansing to entitle us to come in at a door which is never closed against us. For indeed, if we did need this, we could never find it: His word is, -not, if thou art not washed, -but, "If I wash thee not, thou hast no part with Me."

Thus of necessity the first step to be taken is to come back to Him, from whom to have got away is the first and saddest failure. If we come back, it is, of course, to put ourselves into His hands, that He may discover to us our need, and meet it with His grace. None but Himself can meet it. In the glory of His Presence the heart is softened, while the conscience is aroused. While He does not upbraid, truth in the inward parts is re-established, and power is found in the very consciousness of weakness, and confidence in the wreck of all self-trust. We have all this brought out in the story of Peter, which for its importance the Spirit of God has given us at length; we shall not, for this reason, dwell more upon it in this place.

Peter, when he learns that it is to have part with Christ that his feet are to be washed, goes immediately, after his ardent manner, to the opposite extreme. "Lord," he says, "not my feet only, but also my hands and my head." The Lord answers him, "He that is bathed needeth not, save to wash his feet, but is clean every whit." The "washing of regeneration," the cleansing which is effected in new birth, never needs to be repeated. Spite of all that tends to destroy it in this world, the effect is an indelible one. "Whosoever is born of God," says the same apostle who records this in his first epistle, "doth not commit" -or rather, "practise" -"sin; for his seed remaineth in him, and he cannot sin" -be sinning -"because he is born of God." In how many ways we are reminded of the unfailing character of God’s precious grace! The love that has laid hold upon us for eternal glory is not going to be defeated in what it has taken in hand to do. The washing of the feet can be repeated indefinitely, but not the bathing of the whole person. The bathed person may defile his feet by walking, but nothing more. Only the feet need cleansing to be wholly clean.

The Lord now exhorts His disciples to imitate His example. They called Him Teacher: let this lowly grace of His then be their instruction. They called Him Lord: let them obey His command. He, their Teacher and Lord, had washed their feet: they might well wash one another’s feet. Plainly it was no mere ceremony that he was proposing for their imitation, but the meeting of a deep spiritual need, as love alone could meet it. In a scene of defilement such as the world is, alluring even time hearts of disciples from their Lord, be it theirs to recover and cleanse those who were being drawn away by its allurements. Mere judgment of the evil would not do this, however righteous. Love alone has power to draw, and Christ must be the One drawn to or there is no restoration. How strangely do those who confess themselves debtors wholly to a Saviour’s grace yet deal with one another on the totally opposite principle of law. He that would cleanse another’s feet must be at his feet to cleanse them. The soul that has fallen into sin has done so because it has got away from the Source of holiness and strength. It is of small service to judge for such their sin; that is only the sign of how far they have departed. They need with this the confirmation to them of that grace which alone breaks the dominion of sin (Rom 6:14). People seem as if they argued as to failing Christians, that grace has failed with them, and now government, as they would say, must have its course. Now government is the government of grace. "Grace reigns through righteousness;" the government is a Father’s government; while He truly "judges according to every man’s work." God’s electing love has pledged even, as to Abraham, (Gen 15:17,) the "smoking furnace" to do His work. He may thus permit Issachar, become time world’s drudge for hire (Gen 49:15), to gall his shoulder with the yoke of a hard service. A child of God may thus be allowed to eat of the fruit of his own ways, that he may learn, in the only way that he himself has rendered possible, the perfection of the ways of God. It is a painful method but a self-chosen one; and plainly through all grace is working, -governing. We can never oppose, for the child of God, His government to His grace. All through, His path is light; and it could not be grace that did not conform to this.

Manifestly, therefore, this does not shut out from His Presence the soul that seeks Him; whatever may be the distance to which it has wandered from Him. It may unbelievingly think itself shut out; it may take the eating of the fruit of its own ways, to which it may still be compelled, as the evident proof of this, which it is not: David’s sin followed him all the rest of his life; but that in no wise set aside the fact of his full forgiveness.

It should be evident that we can never merit or work our way into that glorious Presence by getting cleansed from whatever evil we may by our wandering from it have fallen into. The grace which alone could open the door still keeps the door open, and only there, at the hands of Christ Himself; can cleansing be obtained. As long as we are away, we shall still only "stumble and stray," and therefore to be kept out would be to make all recovery impossible. But the weakening of faith by the evil course that has been pursued may indeed be a terrible hindrance; and here is a main point to be remembered by those who desire to have the happiness of which the Lord speaks, of doing to others that which He is doing so constantly for us, as far as it is possible for us to follow Him in it. We must remember that grace alone is the victorious breaker of sin’s bonds, and is thus the holiest thing possible: there needs no modification of it at any time, -no guarding it by the mixture with it of something else. That which is not holiness is not grace, and it is not to skin over an ulcer slightly to maintain God’s perfect grace for all that seek Him at any moment of time.

Just on this very account, -because grace is sovereign, -there must be, of course, the soul’s full surrender to it; and this we must insist on. Christ cleanses after His manner: it must be full cleansing or not at all. As already said, we come near to put our feet in His hands: there is no other access at all, but for this purpose, -no possibility of having part with Him save as we submit ourselves to this. Christ must be "Teacher and Lord" absolutely, as He assures every one of His own. The terms of discipleship He has fully insisted on, and they never vary. Grace sovereign means Christ sovereign, and there is no other way. But with Him there is always, not simply light given, but strength ministered, -strength which is made perfect in our human weakness, -and a joy which is strength, -it is the atmosphere proper to it: "in Thy Presence fulness of joy."

Happy then are we if, knowing these things, we are found doing them. Abundance of need there is among the people of God for the ministry of such grace to the wandering and needy. It is the ministry of Christ Himself: there is no help, no restoration possible save as we can get them to Christ; and He, whatever the case may be, is all-sufficient. But we must pass on.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

13:1–20:31 This section focuses on the sign of the cross, the great climax of Jesus’ life, as well as the time Jesus spent preparing his disciples for it (chs 13–17). Jesus is glorified through each event of these momentous days. Jesus’ arrest, trial, crucifixion, and resurrection all evoke responses of awe. On the cross, Jesus is elevated in glory before the world (12:32).

13:1-38 The setting is Jesus’ final Passover meal on Thursday evening, when Judas Iscariot betrays Jesus. John does not record the meal itself as the synoptic Gospels do (Matt 26:17-29; Mark 14:12-25; Luke 22:7-20; see also 1 Cor 11:23-26). John emphasizes other activities at the event, such as the foot washing (John 13:1-17), Judas’s betrayal (13:18-30), and the prediction of Peter’s denials (13:31-38).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 13:1. Πρό, before) immediately before, the day before [on the fourth day of the week, Wednesday.—V. g.] This Gospel is divided into three parts, of which the sum and substance is: I have come from the Father; I have been in the world; I go to the Father.[329]—ἀγαπήσας) having embraced in His love. [This little verse contains as it were a general introduction to those things which are narrated both subsequently in this chapter and in the following ones.—Harm., p. 489.]—τοὺς ἰδίους, His own) Joh 13:18, “I speak not of you all: I know whom I have chosen.” This is in antithesis to those alien to Him, ch. Joh 12:37-41.—[330]ἠγάπησεν) He loved, whilst He conferred on them perfect purity and humility of soul, and so thereby the qualifications needed for discharging the duties of their embassy in the world after the departure of Jesus: Joh 13:10, “He that is washed—is clean every whit;” 14, “If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet;” 20, “He that receiveth whomsoever I send, receiveth Me.”

[329] εἰδώς, knowing) So also at ver. 3, “Jesus knowing that,” etc.—V. g.

[330] εἰς τἐλος, even to the end) even to His very ‘departure.’ Now that He has finished His words to the multitude, Jesus enters upon so much the closer terms of intimacy with His disciples.—V. g.

ἡ ὥρα, His hour) concerning which He had spoken already at ch. Joh 12:27, “Father, save Me from this hour, hut,” etc.—Harm., p. 489.

ἐκ—πρός, from—to) from this evil world to His own everlasting joys.—V. g.

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

Joh_13:1. Πρὸ δὲ τ. ἑορτ. τ. πάσχα] πρό is emphasized by means of the intervening δέ. Jesus had arrived at Bethany six days before the Passover, on the following day (Joh_12:1; Joh_12:12) had entered Jerusalem, and had then, Joh_12:36, withdrawn Himself into concealment. But yet before the paschal feast began,[122] there followed the closing manifestation of love before His death, which John intends to relate. How long before the feast, our passage does not state; but it is clear from Joh_13:29; Joh_18:28; Joh_19:14; Joh_19:31, that it was not first on the 14th Nisan, as the harmonists have frequently maintained (see, however, on Joh_18:28), but[123] on the 13th Nisan, Thursday evening, at the Supper. On the 14th Nisan, in the evening, the festival commenced with the paschal meal, after Jesus had been crucified on the afternoon of the same day. Such is the view of John; see on Joh_18:28.

εἰδὼς, κ.τ.λ.] Not, although He knew (this is unpsychological, Hengstenberg), but because He knew. He gives expression to that which inwardly drew and impelled Him to display towards His own a further and a last token of love; He knew, indeed, that for Him the hour was come, to pass onward, etc. (ἵνα, comp. Joh_12:23). On ΜΕΤΑΒῇ, comp. Joh_5:24; 1Jn_3:14.

ἈΓΑΠΉΣΑς, Κ.Τ.Λ.] is regarded by interpreters as co-ordinated with ΕἸΔῺς, Κ.Τ.Λ., according to the well-known usage, which rests on a logical basis, of the asyndetic connection of several participles (Voigtler, ad Luc. D. M. xii. p. 67 ff.; Kühner, ad Xen. Anab. i. 1. 7); so that the meaning would be: As He had (ever) loved His own, so also at the very last He gave them a true proof of love. But opposed to this is the absence of an ἀεί, which Nonnus supplies, or of ἈΠʼ ἈΡΧῆς, or ΠΆΛΑΙ or the like, along with ἈΓΑΠΉΣΑς, whereby a correlation with ΕἸς ΤΈΛΟς would have been established. In addition to this, the clause ΤΟῪς ἘΝ Τῷ ΚΌΣΜῼ, not in itself indispensable, but expressive of sorrow, is manifestly added in reference to the preceding ἘΚ Οῦ ΚΌΣΜΟΥ Τ., and thereby betrays the connection of ἈΓΑΠΉΣΑς … ΚΌΣΜῼ with the final clause ἵνα μεταβῇ, κ.τ.λ. Hence: in order to pass to the Father, after He should have (not had) loved, etc. This, after He should have loved, etc., is a testimony which His conscience yielded Him with that εἰδὼς, κ.τ.λ.

τυὸς ἰδίους] This relationshipthe N. T. fulfilment of the old theocratic, Joh_1:11had its fullest representation in the circle of apostles, so that the apostles were pre-eminently the ἼΔΙΟΙ of Jesus.

ΕἸς ΤΈΛΟς ἨΓΆΠ. ΑὐΤΟΎς] to be connected with ΠΡῸ ΔῈ Τῆς ἙΟΡΤ. Τ. Π.: at last (εἰς τέλος is emphatic) He loved them, i.e. showed them the last proof of love before His death.[124] How, the καὶ δείπνου, κ.τ.λ., which immediately follows, expresses, namely, by means of the washing of the feet, hence it cannot be understood of the whole work of love in suffering (Graf). εἰς τέλος denotes at the end, finally, at last. Luk_18:5 (see commentary in loc.); Hdt. iii. 40; Xen. Oec. xvii. 10; Soph. Phil. 407 (and Hermanns note). So also 1Th_2:16. It may also denote fully, in the highest degree (Pflugk, ad Eur. Hec. 817 Schweighäuser, Lex. Polyb. p. 616; Grimm on 2Ma_8:29); but this yields here an inappropriate gradation, as though Jesus had now exercised His love to the utmost (in answer to Godet). It was the like love with the preceding ἀγαπήσας, only the last proof before departure; for His hour was come.

On ἠγάπησεν, of actually manifested love, comp. Joh_13:34; 1Jn_4:10; 1Jn_4:19; Eph_2:4; Eph_5:2; Eph_5:25.

[122] Rightly has Rückert observed, Abendm. p. 26, that by πρὸ δὲ τῆς ἑορτῆς the possibility of thinking of a point of time within the Passover, and thus even of the paschal meal, is precluded for the reader who has advanced so far. Incorrectly, Riggenbach, Zeugn. f. d. Ev. Joh. p. 72: there hangs over the present passage a certain darkness. Certainly, if we set out from a harmonistic point of view. With such, rather is it entirely irreconcilable.

[123] See also Isenberg, d. Todestag des Herrn, 1868, p. 7 ff.

[124] Ebrards inconsiderate objection (on Olshausen, p. 337) against my connection of εἰς τέλ. ἠγάπ. with πρὸ τ. ἑορτῆς, since εἰς τέλ. ἠγάπ. is the last performance of love, will probably be found by him to fall of itself to the ground.

NOTE.

From the present passagesince πρὸ τῆς ἑορτῆς gives the chronological measure for the following supper, and therewith for the whole history of the passionalready appears the irreconcilable variance in which John stands towards the Synoptics in respect of the day of Jesus death. See details on Joh_18:28. Even if πρὸ τῆς ἑορτ. were to be connected with εἰδώς, this statement of time would nevertheless only be historically explicable from the fact that Jesus, conformably to the certainty which entered His mind before the feastmy hour is comedid what follows not first at the feast, i.e. after the beginning of the feast on the evening of the 14th Nisan, but just before the feast (i.e. at least on the evening of the 13th Nisan), in the consciousness that now His time was fulfilled, satisfying His love for the last time. Luthardt incorrectly concludes that, if Jesus knew already before the feast, etc., He must have died at the feast. Of such an antithesis the text contains in truth not the slightest indication. Bather, if Jesus knew before the feast, etc., and acted in this consciousness, we are not at liberty to move forward the δεῖπνον, and that which is connected therewith, to the feast. The matter lies simply thus: If the supper were that of the 14th Nisan, then John could not say πρὸ τῆς ἐορτῆς, but only either πρὸ τοῦ δείπνου τοῦ πάσχα (which sense is imported by Hengstenberg); or, on the other hand, like the Synoptics, τῇ πρώτῃ τῶν ἀζύμων (Mat_26:17), or τ. πρώτῃ τῆς ἑορτῆς. The 15th Nisan was already ἡ ἑπαύριον τοῦ πάσχα (LXX. Num_33:3 : מְמָּחֳרַת הַפֶּסח, comp. Jos_5:11); but the 14th was פֶּסַח לַיהֹוָה, Num_28:16, et at., ἡ ἡμέρα τοῦ πάσχα. Comp. Introd. § 2.

Joh_13:1-5. On the construction, note: (1) Joh_13:1-5 are not to be taken together as a single period (Griesbach, Matthaei, Schulz, Scholz, Bleek, Ebrard, and several others); as Paul also (in the Stud. u. Krit. 1866, p. 362 ff., 1867, p. 524 ff.) defines the connection: He stands up before the Passover feast at the meal then taking place, which latter would be a collateral definition of πρὸ τ. ἑορτ. τ. π. To take the whole thus together will not do, because εἰς τέλος ἠγάπ. αὐτοὺς being connected with πρὸ δὲ ἑορτ. τ. π. gives an orderly finish to the construction of Joh_13:1, and with καὶ δείπνου γιν. a new period begins; consequently (this also in answer to Knapp, Lücke, Ebrard, and several others) εἰδώς, Joh_13:3, cannot be the resumption of εἰδώς, Joh_13:1. Rightly have Lachmann and Tischendorf closed Joh_13:1 with a full stop. Comp. Hengstenberg and Godet, also Ewald. (2) It is not correct to join πρὸ τῆς ἑορτ. τ. πάσχα to εἰδώς (Kling, Luthardt, Riggenbach, Graf in the Stud. u. Krit. 1867, p. 741 ff.; before him also Baeumlein in the Stud. u. Krit. 1846, p. 397), because the expression would be too vague and indefinite as a statement of the point of time in which the definite consciousness of His hour had entered the mind of Jesus; the definite day before the feast would be designated as such (perhaps by πρὸ μιᾶς ἡμέρας τοῦ πάσχα, comp. Joh_12:1; Plut. Sull. 37). But that πρὸ τῆς ἑορτῆςcomp. with Joh_12:1must denote this very day before the feast, namely, the 14th Nisan (Hofmann, Schriftbew. II. 2, p. 295, Lange, Baeumlein, and several others, including Paul and Hengstenberg), is an altogether arbitrary assumption. Just as incorrect is it (3) to refer it to ἀγαπήσας (Wieseler, Tholuck, see in opposition Ewald, Jahrb. IX. p. 203), so that the love entertained before the feast stands over against the love entertained until the end,which assumption is extorted simply by an attempt at harmonizing, is opposed to the order of the words (ἀγαπήσας … κόσμῳ must in that case have stood before εἰδὼς, κ.τ.λ.), andthrough the division which is then made to appear of the love of Jesus (the love before the feast, and the love from the feast onwards)is in contradiction with Johns more reflective and spiritual manner; while it leaves, moreover, the participial clause εἰδὼς … πατέρα without appropriate significance. The simple literal mode of connection is rather: Before the feast, Jesus gave, as He knew, etc., to His own the closing proof of love. Whilst, then, a meal is being observed, as the devil already, etc., He arises from the meal, although He knew that the Father, etc. There is thus nothing to place in a parenthesis.

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.

Joh 13:1-20 . Jesus washes the disciples’ feet and explains His action .

Joh 13:1 . Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα , “before the feast of the Passover,” and therefore it was not the Paschal supper which is now described. According to John, though not in agreement with the Synoptists, Jesus suffered as the Paschal Lamb on the day of the Passover, which in all Jewish households was terminated by the Paschal supper. How long before the Feast the supper here mentioned occurred is not explicitly stated, but the narrative shows it was the eve of the Passover. The note of time has an ethical rather than an historical intention. It is meant to mark that this was the last night of Jesus’ life. Therefore it is followed up by a full description of the entire situation and motives. The main action is expressed in ἐγείρεται of the fourth verse; but to set his reader in the right point of view for perceiving the significance of this action the Evangelist points out three particulars regarding the mind and feeling of Jesus, and two external circumstances. (1) εἰδὼς … αὐτούς , “Jesus, knowing that the hour had come that He should pass [for the construction ὥρα ἵνα see Joh 12:23 ; μεταβῇ emphasises the change in condition implied] out of this world to the Father, having loved His own who were in the world [ τοὺς ἰδίους , a more restricted and more sympathetic class than the οἱ ἴδιοι of Joh 1:11 . His especial and peculiar friends. The designation τοὺς ἐν τῷ κόσμῳ is added in contrast to ἐκ τοῦ κόσμου which described His future condition, and it suggests the difficulties they are left to cope with and the duties they must do. They are to represent Him in the world: and this appeals to Him], He loved them” εἰς τέλος , which is translated “in the highest degree” by Chrys., Euthymius [ σφόδρα ], Cyr.-Alex. [ τελειοτάτην ἀγάπησιν ], Godet, Weiss; but Godet is wrong in saying that εἰς τέλος never means “unto the end,” see Mat 10:22 . Melanchthon renders “perduravit donec pateretur”. He loved them through all the sufferings and to all the issues to which His love brought Him. The statement is the suitable introduction to all that now looms in view. His love remained steadfast, and was now the ruling motive. The statement is further illustrated by the disappointing state of the disciples. [Wetstein quotes from Eurip., Troad. , 1051, οὐδεὶς ἐράστης ὅστις οὐκ ἀεὶ φιλεῖ ; and from the Anthol. , τούτους ἐξ ἀρχῆς μέχρι τέλους ἀγαπῶ , and cf. Shakespeare’s Sonnets , cxvi., “Love … bears it out even to the edge of doom”.] (2) καὶ δείπνου γενομένου , “supper having arrived,” “supper having been served,” cf. γενομένου σαββάτου , the Sabbath having come, πρωῒας γενομένης , Mat 27:1 , morning having dawned. In Joh 10:22 the phrase ἐγένετο τὰ ἐγκαίνια means “the Dedication had arrived”. So here the meaning is “supper having come,” and not “supper being ended,” or “while supper was proceeding”. If we read γινομένου the meaning is substantially the same, “supper arriving,” “at supper time”. This also is essential to the understanding of the incident. Feet-washing, pleasant and customary before a meal, would have been disagreeable and out of place in the course of it. [The custom is abundantly illustrated by Wetstein, Doughty and others. See especially Becker’s Charicles .] The feet, either bare, or sandalled, or with shoes, were liable to be heated by the fine dust of the roads, and it was expected that the host would furnish means of washing them, see Luk 7:44 . When our Lord and His disciples supped together, this office would be discharged by the youngest, or by the disciples in turn; but this evening the disciples had been disputing which of them was the greatest, Luk 22:24 , and consequently no one could stoop to do this menial office for the rest. (3) τοῦ διαβόλου … παραδῷ [or παραδοῖ ], “the devil having now put into the heart,” etc. For the expression βεβληκότος εἰς τὴν καρδίαν see especially Pindar, Olymp. , xiii. 16, πολλὰ δʼ ἐν καρδίαις ἀνδρῶν ἔβαλον Ὧραι κ . τ . λ . Similar expressions are frequent in Homer. It is perhaps rather stronger than “suggest,” “the devil having already put in the heart”; the idea had been entertained, if we cannot say that the purpose was already formed. His presence was another disturbing element in the feast. But had Jesus unmasked him before such fiery spirits as John and Peter, Judas would never have left that room alive. Peter’s sword would have made surer work than with Malchus. Judas therefore is included in the feet-washing. “Jesus at the feet of the traitor, what a picture, what lessons for us” (Astié).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1. ἦλθεν for ἐλήλυθεν (from Joh 12:23).

1. His love in Humiliation (Joh 13:1-30); 2. His Love in keeping His own (Joh 13:30 to Joh 15:27); 3. the Promise of the Paraclete and of Christ’s Return (16): 4. Christ’s Prayer for Himself, the Apostles, and all Believers (17).

1. πρὸ δὲ τ. ἑορτῆς τ. π. Can this mean, Now on the Feast before the Passover (comp. Joh 12:1)? Nowhere else does S. John use the periphrasis ‘the Feast of the Passover,’ which occurs in N.T. only Luk 2:41. The words give a date, not to εἰδώς, nor ἀγαπήσας, nor ἠγάπησεν, but to the narrative which follows. Some evening before the Passover Jesus was at supper with His disciples; and probably Thursday, the beginning of Nisan 14. But the difficult question of the Day of the Crucifixion is discussed in Appendix A.

εἰδώς. Knowing, i.e. ‘because He knew’ rather than ‘although He knew.’ It was precisely because He knew that He would soon return to glory that He gave this last token of self-humiliating love. For ἡ ὤρα see on Joh 2:4, Joh 7:6, Joh 11:9. Till His hour came His enemies could do no more than plot (Joh 7:30, Joh 8:20). The ἵνα points to the Divine purpose (Joh 12:23, Joh 16:2; Joh 16:32; Joh 11:50). Winer, p. 426. With μεταβῇ ἐκ τ. κ. τ., pass over out of this world, comp. μεταβέβηκεν ἐκ τ. θανάτου (Joh 5:24; 1Jn 3:14). For ἀγαπᾶν see on Joh 11:5, Joh 21:15.

τοὺς ἰδίους. Those whom God had given Him (Joh 17:11, Joh 6:37; Joh 6:39; Act 4:23; Act 24:23), still amid the troubles of the world.

εἰς τέλος. Vulg. in finem. ‘To the end of His life’ is probably not the meaning: this would rather be μέχρι τέλους (Heb 3:6; Heb 3:14), or ἄχρι τέλους (Heb 6:11; Rev 2:26), or ἕως τέλους (1Co 1:8; 2Co 1:13). A.V. renders εἰς τέλος ‘unto the end,’ here, Mat 10:22; Mat 24:13; ‘continual,’ Luk 18:5; ‘to the uttermost,’ 1Th 2:16. In all these passages εἰς τέλος may mean either ‘at last, finally,’ or ‘to the uttermost, utterly.’ To the uttermost seems preferable here. Comp. LXX. of Amo 9:8; Psa 16:11; Psa 49:10; Psa 74:3. The expression points to an even higher power of love exhibited in the Passion than that which the Christ had all along displayed.

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.

Chap. 13-20.] Third division of the Gospel. Jesus and His own.

13-17] His Love and the faith of His own.

13:1-30.] His Love in Humiliation.

1-11.] His condescension in washing their feet. On the chronological difficulties, see notes on Mat 26:17, and ch. 18:28.

There can be no reasonable doubt that this meal was the same as that at which the Lord’s Supper was instituted, as related in the three Evangelists. The narrative proceeds without any break until ch. 17:26, after which our Lord and the disciples go to Gethsemane.

1. πρὸ τ. ἑορ. τ. π.] How long, is not said: but probably, a very short time;—not more than one day at the most: see ch. 18:28 and note. The words belong to the whole narrative following, not to εἰδώς or ἀγαπήσας.

εἰδώς] The view with which our Lord washed His disciples’ feet, is shewn by the repeated εἰδώς and by ἀγαπήσας … αὐτούς. The connexion is:—“Jesus loved His own even to the end (of His life in the flesh), and gave them in the washing of their feet a proof of His love; and to this act He was induced by the knowledge that He must soon leave this world; and although this knowledge was united (ver. 3) with the highest consciousness of His divine mission and speedy glorification, yet this latter did not prevent Him from giving this proof of His self-humiliating love” (De Wette).

τοὺς ἰδ. τ. ἐν τ. κ.] See ch. 17:11.

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

PART III.—THE PASSION AND RESURRECTION (13-20)

Hitherto the exoteric or public teaching of Jesus has been expounded: in Part I. as addressed to would-be disciples, and in Part II. to Jews, for the most part incredulous. In Part III. we have only the esoteric and private teaching reserved by Jesus for His chosen friends and future ambassadors.

Part III. begins with a carefully constructed editorial introduction (13:1). It is noteworthy that, while vv. 1-3 are full of Johannine phrases, a greater use is made of subordinate and dependent clauses than is customary with Jn., who prefers parataxis in narration.

The Feet-Washing at the Last Supper (vv. 1-11)

13:1. πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα. δέ is resumptive, the Passover being that mentioned 12:1. What is now to be narrated took place on the eve of the Passover, i.e. on the evening of Nisan 13.

εἰδώς. Attention is specially called in this narrative (vv. 3, 11, 18) to the perfect insight and foresight which Jesus exhibited as to the time and circumstances of the Passion; cf. 18:4, 19:28. He knew that “His hour had come” (cf. 12:23); see on 2:4 for this feature of the Fourth Gospel, that it represents the predestined end as foreseen from the beginning.

For ἦλθεν (אABLWΘ) the rec. has ἐλήλυθεν. D has παρῆν. For ἵνα in the sense of “when,” see on 12:23.

ἵνα μεταβῇ κτλ. Harris has suggested that this is Passover language; and in one of Bede’s Homilies we find “Pascha transitus interpretatur.”1 But μεταβαίνειν is never used elsewhere in the Greek Bible with this suggestion. Its use here of a departure from this life to the unseen world is, indeed, also without Biblical parallels; but cf. 5:24, 1Jn 3:14.

ἐκ τοῦ κόσμου τούτου. See for this phrase the note on 8:23. For κόσμος generally, see on 1:9.

πρὸς τὸν πατέρα. Christ’s departure or ascension is spoken of again as a “going to the Father,” 14:12, 28, 16:10, 28.

τοὺς ἰδίους. “His own intimate friends and disciples,” not, as at 1:11, “His own people, the Jews.” Cf. Mar 4:34.

τοὺς ἐν τῷ κόσμῳ. They were “in the world,” as He said 17:11, although in another sense they are distinguished from “the world,” out of which they had been given to Him (17:6, 9). These men He had loved.

εἰς τέλος ἠγάπησεν αὐτούς. To translate these words “He loved them unto the end,” although linguistically defensible, reduces the sentence to a platitude. This verse introduces an incident to which Jn. gives a good deal of space, and which he regards as of high consequence. “Jesus, knowing that His hour was come that He should depart out of this world unto the Father, …” The reader expects that this solemn prelude is to be followed by a statement that Jesus did or said something of special significance. The statement is εἰς τέλος ἠγάπησεν αὐτούς, and it seems to mean, “He exhibited His love for them to the uttermost,” i.e. in a remarkable manner.

First, as to ἠγάπησεν. If “He continued to love them” were the meaning, we should expect the impf. rather than the aor. tense. The aor. indicates a definite act, rather than a continuing emotion; so ἠγάπησεν in 3:16 is used of the love of God as exhibited in the gift of His Son. Abbott (Diat. 1744) quotes a similar Pauline use in Rom 8:37, Gal 2:20, Eph 5:2, and also Ignatius, Magn. 6. Thus ἠγάπησεν may mean here “He showed His love,” sc. by His action, unprecedented for a master, in washing the feet of His disciples. And so the words καθὼς ἠγάπησα ὑμᾶς of v. 34 bear a definite reference to ἠγάπησεν in v. 1 and to the feet-washing which followed.

Secondly, εἰς τέλος is often used as equivalent to “wholly” or “utterly,” as at Jos 3:16, 1Ch 28:9, 1Ch 28:2 Macc. 8:29, 1Th 2:16. Abbott (Diat. 2322c) cites Hermas, Vis. III. x. 5, where ἱλαρὰ εἰς τέλος means “joyful exceedingly,” or “joyful to the uttermost.” It can equally well mean “to the end,” e.g. Mat 10:22, where it is said that “he that endures εἰς τέλος shall be saved”; but this rendering does not suit the context here.

Accordingly, we translate v. 1, “Jesus, knowing that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, exhibited His love for them to the uttermost,” i.e. gave that remarkable manifestation of His love for His disciples which is told in the narrative of the feet-washing that follows.

1. The supper begins.

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

THIRD PART: THE DEVELOPMENT OF FAITH IN THE DISCIPLES. 13:1- 17:26.

THE third part of the Gospel describes the last moments which Jesus passed with His disciples; while making us acquainted with the supreme manifestations of His love towards them, it initiates us into the full development offaith in their hearts. John thus contrasts with the gloomy picture of Israelitish unbelief the luminous picture of the formation of faith in the future founders of the Church. Christ accomplishes this work in the hearts of His followers: 1. By two acts, the washing of their feet and the removal of Judas, through which He purifies the apostolic circle from the last remains of carnal Messianism; 2. By a series of discourses, in which He prepares His disciples for the approaching separation, gives them the necessary instructions with a view to their future ministry and elevates their faith in His person to the highest point which it can reach at this moment; 3. By a prayer of thanksgiving, by which he affixes the seal to His work now finished. Under the sway of these last manifestations, the faith of the disciples reaches its relative perfection, as fruits reach their maturity in the warm rays of the autumn sun. This faith is subjected to a double test, that of humiliation, through the deep humility of Jesus in the act of washing the feet, and that of self-sacrifice, through the prospect of a violent conflict to be met from the side of the world and a victory to be gained only through the spiritual force of Christ. With such prospects, what becomes of the earthly hopes which they still entertained in their hearts? But the faith of the apostles comes forth from this test triumphant and purified. It has laid hold of the divine person of Christ: “We believe that thou camest forth from God” (Joh 16:30). This is enough; Jesus answers: “At last you believe” (Joh 16:31). And He blesses His Father with an outpouring of thanks (chap. 17) for having given Him these eleven who believe in Him and who will bring the world to faith.

Thus therefore there are three sections:

1. Chap. Joh 13:1-30 : The purification of the apostles’ faith by two decisive

2. Chap. Joh 13:31 to Joh 16:33 : The strengthening and development of this faith by the last teachings of Jesus, which contain the final revelation of His person.

3. Chap. 17: The thanksgiving for this earthly ministry now ended.

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

With reference to the individual words and phrases of Joh 13:1-11 the following suggestions may be offered:

1. The hour, which has been spoken of in the earlier part of the Gospel as not yet come, is here, as in Joh 12:23, referred to as already present. In connection with this fact, it may be noticed that, in the discourses of this last evening, Jesus seems often to speak as if the final moment were already past, and He was at the hour which immediately followed His death.—2. The fact of the absence of the article before δείπνου does not prove that the supper in question was not the Passover supper, but it is to be admitted that this fact is more easily accounted for if it was a supper on another evening. The word “necessarily,” which Godet uses, seems hardly to be justified.

3. Godet holds that εἰδώς of Joh 13:3 is not to be understood, with Meyer, Weiss and others, as meaning although He knew, but becauseHe knew. It seems to the writer of this note that the view of Meyer, etc., is more probably correct. The greatness of the love manifested in this condescending act is shown in the fact that it was done when, on the one side, Jesus was conscious that Judas, who was one of the company, was resolved to betray Him, and, on the other, when He was assured that all things had been given to Him by the Father. Notwithstanding the presence of the traitor—may we not also say: the contention among the apostles, which showed their earthly-mindedness—and notwithstanding His knowledge that His work and His time of humiliation were ended and His glorification was at hand, He did this service of love. It was in this way that He taught most impressively and effectively the lesson of humility.

4. Westcott presses the distinction between ἐξῆλθεν ἀπὸ θεοῦ which is found here, and ἐξῆλθον ἐκ τοῦ θεοῦ in Joh 8:42—the former markingseparation, and the latter source. In his note on Joh 8:42 he calls attention to the same point, and also to the use of the verb with παρά as emphasizing the idea of the personal fellowship of the Father and the Son (Joh 16:27). The use of the three prepositions is, certainly, worthy of special notice, and the distinction in their meaning, as connected with the many indications of the union between the Son and the Father, points strongly towards, if indeed it does not prove, the correctness of Westcott’s view of ἐξῆλθον ἐκ, as setting forth the true divinity of the Son. In the present verse the idea is rather of the mission of the Son than of His nature or origin— He came from God, and is now going to Him, and, in connection with His accomplished work, the Father gives all things into His hands.

5. The position of Peter at the table and the question whether Jesus came to him first cannot be determined from Joh 13:6. Joh 13:24 would seem to show that he did not sit next to John, and also that he did not sit next to Jesus on the other side, but that he was at some other part of the table, where the indication by signs would be easier and more natural. If any inference can be drawn from the word ἔρχεται, it will be rather against than in favor of the idea that Jesus began with Peter.

6. The explanation which is given in the following verses shows that the words of Jesus addressed to Peter have a bearing upon the Christian life, and do not refer to a mere agreement in feeling at the moment. The act of Jesus, while teaching humility, also taught the need of cleansing the life from the remaining tendencies to evil; and the refusal to accept the act (as would be understood in the light of the higher knowledge, which would come with the spiritual revelation) was, in reality, the putting oneself outside of the true idea of that life. The words of Joh 13:10 suggest the thought of the passage in this view of it.

7. The turn of the thought in Joh 13:10 from the individual to the company is easily explained in connection with the deep impression of the approaching act of Judas, which all the Gospels show to have been resting on the mind of Jesus at this time. This turn of thought would scarcely have entered the mind of a later writer—it belongs to the life of the remembered scene. The explanatory words of Joh 13:11 also point to an apostolic author, for, as Westcott remarks, these words are natural if the recollection of the writer “carries him back to the time when” they “arrested the attention before they were fully intelligible;” but “no one who had always been familiar with the whole history would have added them.”

Vv. 1-3: Preamble. We have already discovered at the beginning of several narratives short introductions describing the situation, at once external and moral, in which the fact about to be related is accomplished; thus Joh 2:23-25; Joh 3:22-24; Joh 4:1-2; Joh 4:43-45. Each of these preambles is, with relation to the narrative which is to follow, what the Prologue Joh 1:1-18 is for the whole Gospel, a general glance fitted to give the reader acquaintance with the subject in advance. Such is the design of the preamble in Joh 13:1-3. And as the substance of the general Prologue is borrowed from the teaching of Jesus in the sequel of our Gospel, so in the same way, as we easily discover, this particular preamble is entirely derived from the facts and discourses which will follow.

Ver. 1. “Before the feast of the Passover, Jesus, knowing that his hour was come, when he should leave this world to go to the Father, after having loved his own who were in the world, he perfectly testified to them all his love.”

The words before the feast of the Passover are connected with the preceding determination of time: six days before the Passover (Joh 12:1), but with a difference of expression which cannot be accidental. There it was said: “Before the Passover,” a word which designates, as ordinarily, the Paschal supper on the evening which ended the 14th of Nisan (Exodus 12; Lev 23:5; Num 28:16). Here John says: “Before the feast of the Passover;” this wider term undoubtedly includes the entire day of the 14th of Nisan on which the leaven was removed from all the Israelite dwellings, and which was already counted for this reason among the days appertaining to the feast.

This appears from Num 33:3 (comp. also Jos 5:11), where the day of the 15th Nisan is designated as the morrow after the Passover (LXX.: τῇ ἐπαύριον τοῦ πάσχα). To prove that the 14th could not be included in the feast, Keil cites Lev 23:6; Num 28:17; but it must not be forgotten that in these last passages the complement of the word the feast is not of the Passover, but of unleavened bread (τῶν ἀζύμων); the eating of the unleavened bread began indeed only with the Paschal supper, on the evening of the 14th-15th, to continue seven days until the 21st. This was the week of unleavened bread.

If, then, we include the day of the 14th in the expression the feast of the Passover in Joh 13:1, the expression before the feast of the Passover places us, at the latest, on the evening of the 13th. But if, on the contrary, we identify, as some interpreters do (Hengstenberg, Lange, Hofmann, Luthardt, Keil, etc.), the beginning of the feast with the very moment of the Paschal supper, then this expression places us on the evening of the 14th, a few moments before the opening of this sacred supper. We shall see later the importance of this difference of explanation. This chronological determination refers naturally to the principal verb: ἠγάπησεν, he loved. As this verb expresses a feeling existing habitually in the heart of Jesus, and not an historical act, some interpreters have denied this reference. Some have made this determination of time: before the feast, refer to the verb ἐγείρεται, rises, Joh 13:4 (Bleek, de Wette); but what, in this case, can we do with the verb ἠγάπησεν, he loved?

There is not the least indication of a parenthesis. Others endeavor to make this determination of time refer to the participle εἰδώς, knowing, (Luthardt, 1st ed., Riggenbach), or to ἠγαπήσας, having loved, (Wieseler, Tholuck). But, placed as it is, at the beginning of this whole section, this chronological indication can refer only to the principal action, the indication of which governs it altogether: ἠγάπησε, he loved. And this relation, which is the most simple, is also that which offers the best sense. How could John say that Jesus had been conscious of His approaching departure (εἰδώς) or had loved (ἠγαπήσας) His own before the feast? The verb ἀγαπᾶν, to love, must designate here, as appears from the aorist, not the feeling only, but also its external manifestations (especially those the story of which is to follow). John means that it was on the evening before the first day of the feast, when He was going to leave His followers, that Jesus manifested all His love for them and in some sort surpassed Himself in the testimonies which He gave them of this feeling.

To this first determination of a chronological nature, a second of a moral nature is attached: “Jesus, knowing that ...” It was while having the perfectly distinct consciousness of His impending departure that Jesus acted and spoke as John is about to relate to us. This thought presided over these last manifestations of His love.Hengstenberg and others connect this participle with the principal verb through the idea of a contrast: “Although He knew indeed..., nevertheless He loved and humbled Himself thus,” as if the prospect of His future exaltation could have been for Jesus a hindrance in the way of acting as He does! John had no need to deny a supposition so absurd. He means, on the contrary, that because He saw the hour of separation approaching, He redoubled His tenderness towards those whom He had until then so faithfully loved. Who does not know how the foreseeing of an imminent separation renders affection more demonstrative! Thus most,— His own: those whom He had gained by His love. There is a deliberate antithesis between the terms: the Father, with whom all is rest, and the world, where all is conflict and peril. Then, a third determination, serving to connect the act of ἠγάπησε, he loved, with an entire past of the same character which this last evening was going to complete. The expression: His hour was come, forms a contrast with that which we have so often met: “His hour was not yet come.”

The phrase εἰς τέλος, for the end, does not have in classical Greek the sense until the end; at least, Passowdoes not cite a single example of it; to express this idea of duration, the classical writers said rather διὰ τέλους . In the New Testament we can scarcely fail to find the meaning until the end in the εἰς τέλος of Mat 10:22 and the parallels (though the idea of duration is found rather in the verb shall persevere). But the phrases ordinarily employed in this sense are either ἕως τέλους, or μέχρι or ἄχρι τέλους; 1Co 1:8; 2Co 1:13 (ἕως); Heb 6:14 (μέχρι); and Rev 2:26 (ἄχρι). But what prevents us from accepting this meaning here which is adopted by our versions, is that it would be useless. Was it then necessary to affirm that Jesus did not cease to love his own up to the moment when He died for them? The true meaning of εἰς τέλος in the New Testament, as in the classics, is for the end, that is to say, sometimes: at the end, at the last moment; sometimes, to the utmost, to make an end of it.The first of these two meanings is certainly that which must be adopted in Luk 18:5 : “lest she come at the end even to wearying me”; the second is found in 1Th 2:6 : “the wrath is come upon them to the utmost,” that is to say, to make an end of it with them, in manifesting itself completely. Comp. the εἰς τέλος in the LXX., Jos 10:20 (even to an entire destruction); 2Ch 12:12; 2Ch 30:1, and a multitude of other examples in the Psalms of Solomon and the Testaments of the Twelve Patriarchs (Hilgenfeld, Einl., p. 243). In our passage, this meaning seems to me the only possible one. But the question is of love, and not of wrath. This phrase signifies therefore: the manifestation of His love even to its complete outpouring, in a way to exhaust it, in some sort. As an analogy to the sense of ἠγάπησε, he loved, including the feeling and its manifestations, Odyss.ψ, 214, may be cited, where Penelope says to Ulysses: “Pardon me that I did not immediately on first seeing you love you as much as (ὧδ᾿ ἠγάπησα) I now do when I press you in my arms.”

This first verse must be regarded as forming the preamble, not of this chapter only, but of this whole part of the Gospel, chaps. 13-17. We shall see, indeed, that it is in the discourses of chaps. 14-16, and in the prayer of chap. 17, much more than in chap. 13, that the thoughts of Jesus which are summed up by John in the knowing thatof Joh 13:1 come to light; comp. Joh 14:12 : “I go to my ather,” Joh 15:18 : “If the world hate you, you know that it hated me before you,” Joh 16:28 : “I leave the world and go to my Father,” Joh 16:33 : “You shall have tribulation in the world,” Joh 17:11 : “I am no more in the world, but they are in the world, and I come to thee.” Comp. also Joh 13:34; Joh 15:9; Joh 15:11; Joh 15:14; Joh 17:23-24; Joh 17:26, etc. But—and this it is which it seems to me has not been sufficiently marked—with the second verse, there begins a second more particular preamble, relating only to the scene described in the following narrative (chap. 13). This second preamble, like the first, contains three determinations; one of time; a supper having taken place; the second, relating to the present condition of things: “the devil having already put into the heart...”; the third, of amoral nature: “Jesus, knowing that...” We easily discover the correspondence of these three determinations with the facts and conversations of the following narrative. They serve to place in a clear light the thought of Jesus during the scenes which are immediately to follow, those of the washing of the disciples’ feet and of the dismissal of Judas.

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.

Christ no less certain of the victory, than of the combat which was at hand, using the sign of washing the feet, doth partly thereby give an example of singular modesty, and his great love toward his Apostles in this notable act, being like very shortly to depart from them: and partly witnesseth unto them, that it is he only which washeth away the filth of his people, and that by little and little, in their time and season.

Them of his household, that is, his Saints.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XIII.

Christ washes the feet of his disciples, and gives them

instructions concerting humility and charity, 1-17.

He tells them that one of themselves will betray him, 18-20.

The disciples doubting of whom he spoke, Peter desires John to

ask him, 21-25.

Jesus shows that it is Judas Iscariot, 26.

Satan enters into Judas, and he rises up and leaves the company,

27-30.

Christ shows his approaching death, and commands his disciples

to love one another, 31-35.

Peter, professing strong attachment to Christ, is informed of

his denial. 36-38.

NOTES ON CHAP. XIII.

Verse 1. Now before the feast of the passover, when Jesus knew, c.] Or, as some translate, Now Jesus having known, before the feast of the passover, that his hour was come, c. The supper mentioned in Joh 13:2 is supposed to have been that on the Thursday evening, when the feast of the passover began and though, in our common translation, this passage seems to place the supper before that feast, yet, according to the amended translation, what is here said is consistent with what we read in the other evangelists. See Mt 26:2 Joh 12:1.

Having loved his own] His disciples.

Which were in the world] Who were to continue longer in its troubles and difficulties.

He loved them unto the end.] Continued his fervent affection towards them to his latest breath, and gave them that convincing proof of it which is mentioned Joh 13:5. That the disciples alone are meant here every man must see.

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

1. Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances which they had left out, one of which was the narrative of the washing of feet. And though he will afterwards explain more clearly for what purpose Christ washed the feet of his disciples, yet, before doing so, he states, in a single word, that the Lord testified, by this visible sign, that the love with which he embraced them was firm and lasting; that, though they were deprived of his presence, they might still be convinced that death itself would not quench this love. This conviction ought now to be fixed also in our hearts.

The words are, that Christ loved even to the end his own, who were in the world. Why does he employ this circumlocution in describing the Apostles, but in order to inform us that, in consequence of their being engaged, as we are, in a hazardous and difficult warfare, Christ regarded them with so much the greater solicitude? And, therefore, though we think that we are at a distance from Christ, yet we ought to know that he is looking at us; for he loveth his own, who are in the world; for we, have no reason to doubt that he still bears the same affection which he retained at the very moment of his death.

To remove from this world to the Father. This phrase is worthy of notice; for it refers to the knowledge of Christ, that he knew that his death was a passage to the heavenly kingdom of God. And if, while he was hastening thither, he did not cease to regard his own with his wonted love, there is no reason why we should now think that his affection is changed. Now, since he is the first-born from the dead, this definition of death applies to the whole body of the Church, that it is an opening or passage to go to God, from whom believers are now absent.

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.

1. Now before the feast of the passover] These words give a date not to any one word in the verse, whether ‘knew’ or ‘having loved’ or ‘loved,’ but to the narrative which follows. Their most natural meaning is that some evening before the Passover Jesus was at supper with His disciples. This was probably Thursday evening, the beginning of Nisan 14: but the difficult question of the Day of the Crucifixion is too long for a note and is discussed in Appendix A.

when Jesus knew] Or, Jesus knowing (Joh_13:3). The Greek may mean either ‘although He knew’ or ‘because He knew.’ The latter is better: it was precisely because He knew that He would soon return to glory that He gave this last token of self-humiliating love.

his hour was come] See on Joh_2:4, Joh_7:6, Joh_11:9. Till His hour had come His enemies could do nothing but plot (Joh_7:30, Joh_8:20).

that he should] Literally, in order that He should, of the Divine purpose. See on Joh_12:23.

depart out of] Or, pass over out of: it is the same verb and preposition as in Joh_5:24.; ‘hath passed over out of death into life.’

his own] Those whom God had given Him, Joh_1:11-12, Joh_17:11; Act_4:23; Act_24:23.

unto the end] The end of His life is the common interpretation, which may be right Comp. Mat_10:22; Mat_24:13, where the same Greek expression is translated as it is here; and 1Th_2:16, where it is translated ‘to the uttermost.’ In Luk_18:5 ‘continual coming’ is literally ‘coming to the end.’ In all these passages the meaning may either be ‘at the last, finally,’ or, ‘to the uttermost, utterly.’ To the uttermost is perhaps to be preferred here. Comp. the LXX. of Amo_9:8; Psa_12:1.

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.

1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

Ver. 1. That he should depart, &c.] This definition of death, saith Calvin, pertains to the whole body of the Church. It is to the saints no more than a passage to the Father, an inlet to eternal life. Whether a Christian’s death be a burnt offering (of martyrdom), or a peace offering (of a natural death), whether it be by a sudden change, as Elijah’s, or a lingering sickness, as Elisha’s, it is a sweet sacrifice ascending to God, as Manoah’s angel ascending in the smoke. This made Basil, when the emperor’s lieutenant threatened to kill him, cry out, ειθε γενοιτο μοι, I would he would; for so should he soon send me to my heavenly Father, to whom I now live, and to whom I desire to hasten, προς ον επειγομαι πορρωθεν. (Basil.) This made Veleurio, a Dutch divine, when he lay upon his death bed, break out into these sweet words (Joh. Manli. loc. com.), Pater est Amator, Filius Redemptor, Spiritus Sanctus Consolator; quomodo itaque tristitia affici possim? The Father loves me, the Son redeemed me, the Holy Ghost comforts me; how then can I be cast down at the approach of death? And the like triumphant words were uttered to me by my late reverend good friend and father, Mr John Jackson, pastor of Binton, in Warwickshire, when he lay dying, and laid his last charge upon me, to preach Christ, who had swallowed up death in victory.

To the end he loved them] Such fast friends are hard to find. φιλος ευμεταβλητον ζωον, A friend is a very changeable creature, saith Plato; as soon on and as soon off again; as soon in and as soon out, as Joab’s dagger was; clear at the top and muddy at the bottom, as ponds are; white at the waxing of the moon, and black at the waning of it, as the fish scolopidus in the river Araxis is said to be. Andronicus, the Greek emperor, whom but yesterday he had used most kindly, and enrolled among his best friends, upon them today he frowned and tyrannized most cruelly; so that you might have seen, saith the historian, the same man the same day (as is reported of Xerxes’s admiral) to be crowned and beheaded, to be graced and disgraced. So of Tiberius and Mahomet, the first emperor of the Turks, it is said, that in their love there was no assurance; but their least displeasure was death. Christ, whom he loves once he loves ever, and though we break often with him, yet he abides faithful, 2Ti 2:13, and his foundation standeth steady, having this seal, "The Lord knoweth them that are his," 2Ti 2:19.

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.

The feast of the passover - See the notes at Mat 26:2, Mat 26:17.

His hour was come - The hour appointed in the purpose of God for him to die, Joh 12:27.

Having loved his own - Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him; by patiently teaching them; by bearing with their errors and weaknesses; and by making them the heralds of his truth and the heirs of eternal life.

He loved them unto the end - That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet and in the institution of the Lord’s Supper. We may remark that Jesus is the same yesterday, today, and forever. He does not change; he always loves the same traits of character; nor does he withdraw his love from the soul. If his people walk in darkness and wander from him, the fault is theirs, not his. His is the character of a friend that never leaves or forsakes us; a friend that sticketh closer than a brother. Psa 37:28; “the Lord ...forsaketh not his saints.” Isa 49:14-17; Pro 18:24.

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

Before the festival day, or feast of the Pasch. see the note on this word Pasch, Matthew xxvi. ver. 2. Here when St. John says, before the festival day, he means in the evening, or latter evening after sunset, on the 14th day of the month of Nisan, when the great feast of Azyms or unleavened bread was begun, (for the Jews began their feasts from sunset on the foregoing day) so that the hours from sunset, at least, on the 14th day of the month of Nisan (at which time the paschal lamb was to be eaten with unleavened bread belonged to the first, and great day of Azyms, which lasted till sunset on the 15th day of the month of Nisan. St. John therefore says, the day before, meaning after sunset on the 14th day of the month; but yet it was part of the same great feast, which was kept on the 15th day. See also the note Matthew xxvi. ver. 17. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That this was the fourth passover after that he entered upon his public ministry is out of doubt, and the last he ever celebrated. We have taken notice of this evangelist’s mention of the other three: but how long what follows was before the passover, which is here expressed by

before the feast, is a great question: some will have it the day, others immediately before, as προ (the very same particle) is used. Luk 11:38, before dinner, and Luk 22:15, before I suffer. The resolution of it much depends upon another question as difficult, viz. What supper it is which is mentioned? Joh 13:2. Those who would be satisfied in these cases, may find a collection of what is said by most valuable interpreters in Mr. Pool’s Synopsis Criticorum, upon Mat 26:1-75. It is our happiness, that though some such knots occur in holy writ, yet they are about things in which our salvation is not concerned; so as without danger to our souls we may be ignorant of what is the truth about them. When Christ knew that the hour (which he had once or twice before said was not come) was now come, that he must die, rise again, and in a short time ascend to his Father; he having loved his disciples, not with a mutable, but with an unchangeable love; he resolves upon the washing of their feet, as a demonstration of that love.

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

The Last Supper

1-17. The Supper and the Feet-washing. This supper is identified by almost all modern authorities with the Last Supper, which took place on Thursday night at Jerusalem (Mat_26:20; Mar_14:17; Luk_22:14). Writing to supplement the synoptists, St. John omits practically all that they have recorded, and this accounts for his omission of the institution of the Holy Communion. The points peculiar to St. John are the feet-washing, the incident of the sop, the details about the beloved disciple, and the wonderful discourses, of which the synoptists give no hint.

1. Before the feast] St. John corrects the impression, which many have derived from the synoptic narratives, that the Last Supper was the actual Jewish Passover. It was, in fact, a Christian Passover, held the day before the Jewish feast (Joh_18:28), and probably not conformed in all respects to the Jewish ritual. There is, for example, no mention of a lamb, though it is possible that there may have been one. Unto the end] or, 'to the uttermost.'

2. Supper being ended] or, 'during supper' (RV). But inasmuch as feet-washing took place at the beginning of a meal, much is to be said for the rendering,' supper having been served.' The devil] Judas had so often yielded to Satan's evil suggestions that now he made no resistance. Heart stands here as often for the soul, or inner man.

4. Riseth] The disciples had been disputing (Luk_22:24) which of them should be accounted greatest, and, as we gather from Christ's rebuke (Luk_22:27), not one of them would serve at supper, for fear of being thought inferior to the others. Jesus, therefore, after waiting a little for one of them to offer, rose Himself. Not content with waiting at table, which might upon occasion be done by a person of good position (Joh_12:2), He washed their feet, the function of a slave. Feet-washing took place before a banquet, and was occasionally omitted, though its absence might be remarked (Luk_7:44). St. John's account supplements St. Luke's by recording the symbolical act by which our Lord enforced His words, 'I am among you as he that serveth' (Luk_22:27).

8. If I wash thee not] Besides the literal, the evangelist sees in these words a symbolical meaning: 'Unless I wash thee from thy sins, thou hast no part with Me': see Joh_13:10.

10. He that is washed (i.e. has bathed his whole body) needeth not save to wash his feet] This is a parable of things spiritual. The complete bathing or immersion stands for the full and complete forgiveness which Christ offers to His disciples in Holy Baptism, and which cannot be repeated: the washing of the feet symbolises the daily forgiveness of sins committed after Baptism by repentance and prayer.

Not all] The apostles had repented of their pride and ambition, and had received forgiveness from our Lord (Joh_15:3), except Judas, who could not be forgiven, because he cherished his sin.

12. Set down] rather, 'reclined at table': see Joh_13:23.

14-17. Our Lord now draws from the incident the more obvious lessons of humility and willing service to others, as in St. Luke (Luk_22:24-30).

14. This precept was obeyed literally by many ancient Churches on Maundy Thursday, and still is by the Roman and Eastern Churches.

18-30. Jesus indicates the Traitor.

18. I do not call you all happy (blessed), for I know that among you is a traitor. But My choice even of the traitor is in accordance with the prophecy of Scripture. The scripture] The quotation is a free one from Psa_41:9. The speaker is David, but since David is a type of Christ, the words are treated as a typical prophecy of Christ's betrayal.

19. That I am he] i.e. the Messiah; or, 'that I AM' (see Joh_8:58).

20. Lest the knowledge that there is a traitor among them should weaken their confidence in one another, and in their divine call to the apostolate, Jesus hastens to assure them that they will receive the fullest divine powers from Himself and His Father for the work of the ministry.

21-30. Cp. the parallel accounts in Mat_26:21; Mar_14:18; Luk_22:21. St. John's main point is that the designation of the traitor was private, not public. It was made in a whisper to St. John only, and even to him the name was not mentioned. St. John's account is altogether probable. Had Jesus denounced the traitor clearly and openly, Judas would never have left the room alive.

23. Leaning on (RV 'reclining in') Jesus' bosom] The guests lay on their left sides, on separate but adjacent couches, each supporting his head upon his left hand, with his left elbow resting upon a cushion. The first place of honour (behind Jesus) was probably occupied by St. Peter; the second place of honour (in front of Jesus) was occupied by St. John. St. John, therefore, could easily lean back on Jesus' bosom.

26. Answered] evidently in a whisper, so that St. Peter could not hear. A sop] RV 'the sop.' The sop handed to another was a pledge of good will, like our old custom of taking wine with a person. At the Passover the sop consisted of three things wrapped together, the flesh of the paschal lamb, a piece of unleavened bread, and bitter herbs. 27. The sop was the last appeal of divine love to Judas. He rejected it, and straightway at that moment the devil obtained full possession of his soul.

30. Went immediately out] St. John represents Judas as departing before the institution of the Holy Communion (see Joh_13:34). The synoptists (or, at least, St. Luke) seem to represent him as remaining and communicating. St. John's account is altogether more probable.

Night] The word has tragic emphasis. It was night literally, a time appropriate for deeds of darkness; also it was night spiritually in the soul of Judas, in which the light of God's Spirit had been for ever quenched.

Joh_13:31 to Joh_17:26. The Last Discourses of Jesus to His disciples. We come now to what is perhaps the most precious part of the whole evangelical history, those wonderful discourses, delivered by our Lord in the upper room just after the institution of the Lord's Supper. St. John alone records them. Like a consecrated priest, the evangelist conducts us into the Holy of Holies, revealing the inmost thoughts, desires, and aspirations of our divine Redeemer.

31-35. The Lord's Supper (Holy Communion) and the New Commandment of Love. Relieved of the traitor's presence, our Lord institutes the rite of Holy Communion, which is to take the place of the Passover, and proceeds to explain its significance as a pledge and bond of love among the disciples (Joh_13:34-35), and afterwards as a means of union and communion with Himself (Joh_15:1.).

31. Now is the Son of man glorified] viz. by death. His death was already virtually accomplished, when the traitor went forth to arrange for His arrest.

32. God shall also glorify him] viz. by raising Him from the dead, and exalting Him to His right hand in heaven. In himself] i.e. in the Father's peculiar glory, which the Son of God resigned at His Incarnation: cp. Joh_17:5; Php_2:8-11.

33. Little children] This touching designation is almost, if not altogether, peculiar to St. John (1Jn_2:1, 1Jn_2:12, 1Jn_2:28; 1Jn_3:7, 1Jn_3:18; 1Jn_4:4; 1Jn_5:21). In extreme old age, when too feeble to preach, he used to be carried into Church, and simply to say to the people, 'Little children, love one another.'

Ye shall seek me] 'You will be left here on earth for a time; but, unlike the Jews, you will seek Me and will find Me, for if you love one another, I will answer your prayers, and reveal Myself to you.' Ye cannot come] not at once, but hereafter, for 'I go to prepare a place for you' (Joh_14:2).

34. A new commandment] Love is the fulfilling of the Law. The old commandment to love one another (Lev_19:18), which our Lord regarded as the essential feature of the Law, is now reenacted in a higher sense, and grounded on a new motive, viz. the Love of Christ for all mankind, as shown in His Atoning Death. The feast which commemorates this death is to be the great bond of love and union among Christians.

36-38. Peter's denial foretold] Parallel with Luk_22:31-34, and similar in character to Mat_26:31; Mar_14:27, q.v.

36. Thou shalt follow] a prophecy not only of Peter's martyrdom, but, as the event showed, of the manner of his martyrdom (crucifixion): see Joh_21:18, Joh_21:19.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

THE INNER GLORIFICATION OF PERFECT LOVE.

Vers. 1-17. 1. Love in humiliation.

Now before the Feast of the Passover; a phrase far more applicable to the 13-14th of Nisan than to the 14-15th, even though the Lord was desiring then to eat the Passover with a great desire before he suffered; therefore "before" the Passion, which would coincide with it. This supplies a chronological note, which is not exhausted by the mysterious and pathetic act which is described, but embraces the entire communion of soul with his disciples, and with the Father in their presence, detailed in John 13-17. Commentators have differed greatly as to the reference of this phrase whether to the eidwv , as Kling and Luthardt, or to the agaphsav , as Wieseler and Tholuck; both these interpretations limit the meaning of the passage. Christ"s knowledge that his hour was come was not kept from him till that moment, nor was his love to his own disciples limited or qualified by the advent of the Passover. It is far better, with Westcott, Coder, Meyer, and Lange, to take the phrase, pro de thv eorthv , with the principal verb, hgaphsen . This becomes mere obvious if eiv telov be taken, as it generally is taken, in Greek, to mean "unto the uttermost," "absolutely" "perfectly." Godet and Lucke add to the idea of agapaw here the manifestation, or proof, of the intensity and tenderness of the Divine love. Meyer doubts this signification of agapaw . The whole of the intervening sentence is in apposition with the subject of the sentence. The evangelist was eye-witness of the manner and look of his Lord, and ventured to say what was passing in his mind. He was justified by what followed, and threw back into the spirit of this strange and solemn action the account which the Lord afterwards gave of himself. Throughout the whole passage we detect; the extraordinary blending of Divine and human of which John was the witness. Jesus knowing (as he did know) that the hour wascome an hour for which he had been long waiting, and to which frequent reference has been made. The crisis has arrived, the breach with the authorities was final, the disciples themselves were trembling in doubt, the great law had been uttered, the glorification of the Son of man must now be accomplished by departure rather than by longer ministry, by death rather than by universal acclaimthat ina here notes the Divine purpose, or what is not infrequently introduced by ina , "the contemplated result" (see Canon Evans on "the use of ina in the New Testament," Expositor, vol. 3., 2nd series)he, Jesus, the Son of man, should depart out of this world (this is one theme of the following discourse, one of its key-notes, (Joh_14:12 Joh_16:28 Joh_17:11, and many other passages) unto the Father. If so, death was not an ending of life, but a departure to the Father a coming into closer and more intimate relations and communion with the Father than was possible, even for him, in this sinful and evil world. Frequently the demonstrative pronoun is used to designate this transitory, perilous, sad state of being. Further, Jesus having loved his own, his very own, whom the Father had given him, who were and would continue in the world, and have tribulation there, (see Joh_15:18-20 Joh_16:1-4, 33 17:11, 14, 18) and all the more so because of his departure and the cessation of his earthly manifestation and ministry. Here the sentence ends with the climacteric expression, He loved them utterly; i.e. he manifested, and that before the Paschal Lamb should be slain for them, his absolute, extreme, unutterable love. Archdeacon Watkins has made an interesting suggestion, that eiv telov represents, in Greek, the Hebrew idiom of the repetition of the action of the verb; whereas the LXX often presents this Hebraism in literal Greek, as Gen_20:17, yet in Amo_9:8 a similar reduplication is Grecized by the phrase eiv telov ; and that what St. John, a Hebrew writing in Greek, meant by the use of it was simply," He loved them with a fullness of love." This usage is confirmed by 1Th_2:16, by later Greek and by classical usage. It probably means in Luk_18:5 "at last," but not necessarily so even there. Margin of Revised Version gives "to the uttermost.

Vers. 1-3. Farewell token of Christ"s love to his disciples.

We are now to trace the development of faith in the body of the disciples, responsive to the supreme manifestations of his love to them during his earthly ministry.

I OUR LORD"S KNOWLEDGE OF HIS APPROACHING DEATH. "Jesus knowing that his hour was come.

1. This knowledge was strictly prophetic. It was no mere forecast, grounded on a calculation of the extremeness of Jewish hatred. He had often evaded arrest, because "his hour was not yet come.

2. It is a solemn thing to know the hour of our death.

(1) It is not given to man to know it. The uncertainty respecting it enables man to follow the business of life without distraction.

(2) Those who know their end is at hand see in death the most important crisis in their being, ending as it does their relations with this life, and ushering the soul into an altogether untried mode of existence. For Jesus and for his saints death is a mere transference (metabh) from one scene to another.

II OUR LORD"S INCREASING TENDERNESS TO THE DISCIPLES IN VIEW OF THE FINAL SEPARATION. "Having loved his own which were in the world, he loved them to the uttermost.

1. The disciples, in spite of their many faults, were the objects of Christ"s supreme love. Doubly dear because they were "his own," as given him by the Father.

2. His love was redoubled at the thought of his approaching separation from them.

(1) They were to be left "in the world," and therefore exposed to its temptations and trials. "In the world ye shall have tribulation.

(2) They needed, therefore, a special manifestation of his affection to support them in their isolation.

(3) Jesus forgets his own near sufferings in the thought of his disciples bereavement. This fact is a measure of the intensity of his love to them.

(4) The treachery of Judas Iscariot was already in its inceptive stage. "The devil having now put it into the heart of Judas Iscariot, Simon"s son, to betray him.

(a) The devil has power to inject evil into the hearts of men. There is great mystery in the methods of his operation, but the facts of his influence over men are without dispute among those who believe in Scripture.

(b) Yet the responsibility of Judas for his wicked act was in no degree diminished by this temptation of Satan. He was perfectly free to resist or to yield to the tempter.

(c) The fact that Jesus washes the feet of Judas, his betrayer, throws a vivid light upon this last token of Christ"s tenderness.

(5) The explanation of our Lord"s act. "Jesus knowing that the Father had put all things into his hands, and that he was come from God, and goeth to God.

(a) It was because of his Messianic greatness that he now humbled himself to fulfill the office of the lowest. The sense of absolute sovereignty is all the more impressive from the thought of his approaching death. He "was crucified in weakness." The thought of

(b) his Divine origin and

(c) his Divine destination made his act all the more impressive, with a force of example that was designed to act irresistibly upon the minds of his disciples through all time.

HOMILIES BY J.R. THOMSON Ver. 1. Christ"s constancy of love.

If there is any time when a man"s attention is presumed to be necessarily and properly directed to himself, that time is the time when danger is present and when death approaches. But when our Savior"s hour was come, when the shadow of the cross fell athwart his path, he seems to have been signally unselfish in all his actions, and disinterested in his very thoughts. Humiliation, suffering, and death were immediately before him; but it is beautiful, instructive, encouraging to see how warmly his heart beat for his friends, and how anxious he was to use the closing days of his ministry for their spiritual profit. These words reveal to us Christ"s constancy of love.

I ITS OBJECTS. Whom did he love, and love unto the end?

1. They were his own," i.e. those who were called and chosen by him, who were loved and purchased by him. His own possession and property, his own spiritual kin, these friends of Jesus were attached and devoted to him, conformed to his character, participators in his spirit.

2. They were "in the world." This expression is significant, as implying that Christ"s disciples were the objects of his affection, notwithstanding that they were encompassed by life"s difficulties and temptations, not withstanding that in their character they bore traces of this world"s influences and assaults.

3. The language used is applicable to others beside the immediate disciples of our Lord. He felt towards others and prayed for others (Joh 17) as he felt towards the twelve and prayed for them. All are "his own" who truly trust and love and obey him; and all his own have an interest in his purposes of pity and of grace.

II ITS WONDER. Marvelous indeed is it that the affection of Jesus should outlast the many trials to which it was put by his disciples, to which it has been put by all of us. There was very much in his followers which was fitted to check, to kill, the love of Jesus. "Could we bear from one another What he daily bears from us? Yet this glorious Friend and Brother Loves us, though we treat him thus! Though for good- we render ill, He accounts us brethren still.

"His own" were:

1. Slow to understand his teaching.

2. Slow to appreciate his nature and his mission.

3. Unworthy in their character of his fellowship and his Name.

4. Inconstant, as was shown by their afterwards forsaking him in the depth of his distress and humiliation.

Amazing was the love which endured when so tried! Amazing is the love which we and all Christ"s people have experienced from him, notwithstanding our unfaithfulness and coldness!

III ITS MOTIVE AND EXPLANATION.

1. The constancy of our Savior"s affection is not attributable to any qualities in his disciples, which could deserve and retain his interest and attachment. So far as we are concerned, our need, our dependence upon him, are all that have to be taken into account. If Jesus were not faithful to us, where would be our strength, our safety, our hope?

2. For the explanation of this marvelous constancy we must look to Christ"s own character, to his faithful, unchanging nature, free from every caprice, from every unkindness. It is his nature to love, and to love without fickleness or weariness.

IV ITS PROOFS.

1. In the lessons he taught. Christ"s was a love that first and chiefly contemplated the highest good of its objects. His aim has ever been the spiritual welfare of those whom he befriends, tie teaches

(1) by words;

(2) by symbols,

as in the context, where, first by washing the disciples" feet, and then by instituting the Lord"s Supper, he evinces his affectionate interest in his disciples" well-being by imparting to them pictorial and sacramental lessons which were intended to perpetuate to all generations the memory and the blessing of his unchanging love.

2. In the sufferings and death to which he was about to submit. Only constant, unchanging friendship could account for our Lord"s willingness to lay down his life for his own. And no one who studies this record can doubt that the sacrifice was willing and cheerful; that our Lord, the good Shepherd, "laid down his life for the sheep.

V ITS DURATION. "To the end," says John the evangelist, who had good reason to know the Master well. To the approaching end of his own earthly ministry and life, and to the end of his disciples" period of probation and of education. Christ"s love is "faithful, free, and knows no end." It is not only mighty; it is immortal. T.

HOMILIES BY B. THOMAS Ver. 1. Jesus loving to the end.

Notice

I THE SPECIAL KNOWLEDGE OF CHRIST. This was the knowledge respecting his death. Its speciality lies, not in his knowing the fact that he would die, but in certain circumstances connected with it, the knowledge of which was calculated to pain and discourage him.

1. He knew the time of his death. This is wisely hid from us; but he knew the hour and the minute.

2. He knew that the time of his death had already come. "Knew that his hour was come," etc. Comparatively speaking, he was already within the deadly hour, and had only a few minutes between him and the last conflict.

3. He knew the awful circumstances of his death. He knew that it would be by crucifixion, with all its physical torture, public shame, and insult. Earth and hell competed in making his death as painful and ignominious as possible, and his physical sufferings were but a faint shadow of his mental and spiritual, which could only be known to and fully realized by himself. He acted through life in the full knowledge of these, which would naturally paralyze his actions and dry the springs of his energy.

4. But in his knowledge there were some alleviating features.

(1) He knew that his death would involve his escape from an evil and hostile world. He had lived in it now about thirty-three years. He had spent a quiet youth, and the greatest portion of his manhood seemed to have been peaceful and happy; but the last three years he had borne the heat and burden of the day, and experienced the most hostile opposition of the world which he had come to benefit. He knew that his death would involve his escape from this, which in itself would doubtless be a relief.

(2) He knew that his death would be only a charge of state, and not an extinction of existence, nor a cessation of life. He speaks of it, not as an extinction or expulsion, or even a flight, but a departure. The commotion, extinction, and hurry were only outward; in the inner regions there was only a quiet walk into other scenes.

(3) He knew that his death would involve his going home. We can well imagine this world, even to a wicked man, becoming so disagreeable as to make death comparatively sweet. A leap is delightful, even in the dark; but Jesus knew absolutely whither he was going that he was going to a happy and to a loving Father. It is sweet to come home from everywhere, even from the brightest scenes and the most delightful society; but sweeter still to go home from a hostile country and a rough voyage. This was what Jesus was conscious of now. To him death was a felt gain and a royal exchange a hostile world for a happy home, the most cruel treatment for the bosom of an indulgent Father, and the wild execrations of the mad throng for the sweet music of golden harps.

(4) He knew that his death would involve the greatest benefit to the world. Its cruelty could only be surpassed by the invaluable spiritual blessings which shall ever flow from it.

II THE SPECIAL LOVE OF JESUS. "Having loved his own.

1. The special objects of his love. "His own." The world was his own it was made by him, and now he had become its tenant. The inhabitants of the world were his own he had created them in his image; and what sad impressions were his as he saw on every hand the Divine image marred and disregarded! The Jewish nation were his own, but they disowned and rejected him. But his disciples were specially his own.

(1) By special love. All material objects, the earth, planets, moon, stars, and sun, are the children of his power and wisdom. But his disciples were the children of his care and mercy, the produce and property of his love.

(2) By his Father"s gift. They were given to him to redeem, save, and perfect.

(3) By purchase. They were bought with a price; the price was paid he laid down his life for them.

(4) By mutual choice. He chose them, and they voluntarily chose him. They were his willing slaves. He had loved them so much as to bind them to himself and engage their faith, obedience, and service.

(5) They were his absolutely and forever. Nothing could separate them from him. He would dispense with all his property rather than this. They were specially his own and the objects of his special love.

2. Some of the special features of his love. His love to his disciples must be somewhat distinguished from his love to the world.

(1) It is the love of relationship. He was their Savior, and they the saved. He was their King, and they his loyal subjects. He was their great Benefactor, and they his grateful dependents. They were his brethren, and he their elder Brother. There was a family feeling.

(2) Love of complacency. He could faintly see in them his image and that of his Father. He could hear the music of heaven in their voices, and detect the language of Paradise in their conversation.

(3) The love of value. The esteem of property according to its value. These disciples, although few and poor, were to him infinitely valuable. An infinite price had been paid for them, and infinite benefits would result from the purchase in relation to the grand purposes of his love. They were his jewels, the seed with which to sow his laud, the handful of corn on the tops of the mountains, the foundation-stones of the Church, the twelve gates of the heavenly city, and the furniture with which Jesus commenced his life on earth.

(4) Love excited by trouble and opposition. "His own which were in the world." The world was hostile to and hated them, and the more they were hated and opposed by the world the more they were loved and befriended by Jesus.

3. The perfection of his love. "Unto the end.

(1) Perfect in nature. Pure, disinterested, and self-sacrificing.

(2) Perfect in degree. It was human in manifestation, but Divine in quality and quantity. His love, as indicated by the sacrifice, was infinite and full to overflowing an ocean without a bottom or shore. The sacrifice of his love was infinite, its care most tender and watchful, its protection most powerful and safe, and its supplies most benevolent and free. He loved them to the uttermost.

(3) Perfect in constancy and duration. "Unto the end." Many circumstances cause human love to flag.

(a) Unworthiness in its objects. But this had no effect upon the love of Jesus. His disciples were weak and imperfect; one of them denied him, and all left him in the hour of trial; but he remained faithful to them.

(b) The trouble of the parties of the lover and the objects of his love. But this had no disparaging effects upon the love of Jesus. The trouble of his disciples increased his love for them, and it was intensified by his own. Indeed, on account of his love for them he was crucified. He knew beforehand that his death would be most cruel; still, this knowledge, so far from causing his love to flag, made it most heroic, and to blaze with increasing brilliancy through the gloom.

(c) Separation of the parties. With human love, it is often "out of sight out of mind." But separation brought Jesus nearer to his disciples than before. The arms of his love embraced them through death, and he carried them away in his heart. He could not go home all the way without sending back two white-robed messengers to direct and comfort them. The distance between heaven and earth only made them nearer.

4. The elevation of one of the parties. The chief butler of Pharaoh forgot Joseph after being restored to royal favor. But this was far from being the case with Jesus. He was exalted to the highest position and glory, but forgot not his earthly friends. He ascended, in fact, to receive gifts for them, and, faithful to his promise and punctual to the minute, sent back to them his Holy Spirit, the greatest Gift of his love, and the Executor of his purpose in them. Amidst the music and happiness of heaven he will not cease to love his friends till their faith is complete and their character perfect.

LESSONS. Contemplation of the love of Christ should inspire his disciples:

1. With the profoundest gratitude to him.

2. With the most devoted and self-sacrificing consecration to his Person and service.

3. With the most humble but implicit confidence in their salvation through him. Such love must secure every needful grace, ultimate perfection of character, and full and eternal felicity. B.T.

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

Before the feast - Namely, on Wednesday, in the paschal week. Having loved his own - His apostles, he loved them to the end - Of his life.

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

before the feast

For order of events during the night of the last passover, (See Scofield "Mat 26:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

In this chapter is recorded the history of our Saviour’s washing his disciples’ feet, an action full of humility and condescension, and propounded to his followers imitation. The circumstance of the time is here noted, when this act was done; namely, at the feast of the passover, when the time of our Saviour’s departure was at hand; and having constantly and immutably loved his own, he expresses the permanency of his love towards them to the end, by this action of his, in washing their feet.

Here note, How Christ chose the time of the Jewish passover to suffer in, that he might prove himself to be the substance of that type; that he was the true paschal Lamb, who by the sacrifice of his death did atone divine displeasure, and taketh away the sins of the world.

Observe, 2. The means which the wisdom of God permitted, to bring the Lord of life to his ignominous death: and that was the treason and perfidiousness of one of his own disciples, Judas Iscariot.

Where observe, 1. The person betraying, Judas; Judas a professor and a preacher: Judas an apostle, being one of the twelve, whom Christ had chosen out of all the world to be his dearest friends. Can we wonder to find freinds unfreindly or unfaithful towards us, when our Saviour had a traitor in his own house?

Observe, 2. The heinousness of Judas’s sin in betraying Christ; he betrayed Christ Jesus a man, Christ Jesus his Master, Christ Jesus his Maker! the first was murder, the second treason. Lord! it is no strange and uncommon thing, for the vilest of sins, and most horrid impieties, to be acted by persons making the most eminent profession of thy holy religion.

Observe, 3. What hand the devil had in the sufferings of our Saviour: he put it in Judas’s heart to betray Christ, that is, he did suggest and inject such thoughts into his mind, which Judas instantly closed with. The devil, being a spirit, has a quick access to our spirits, and can instill his suggestions into them. As Christ did breathe upon his disciples, and they received the Holy Ghost, and were filled with the Spirit; so Satan breathes filthy suggestions into the spirits of men, and fills them with all manner of wickedness, even with the spirit of hell itself. The devil put it into the heart of Judas to betray him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXVIII. The Paschal Meal].

CXVIII. THE PASCHAL MEAL. JESUS WASHES THE DISCIPLES' FEET. (Thursday evening of the beginning of Friday.) dJOHN XIII. 1-20.

d1 Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. [Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the synoptists in their statements concerning the passover. The synoptists, as we have seen in the previous section, clearly represent Jesus as having eaten the passover at the proper time, and as having been arrested on the same night, while John [647] here and elsewhere ( Joh_13:29, Joh_18:28, Joh_19:14, Joh_19:31, Joh_18:1-14) seems to represent Jesus as being arrested before the passover. Our space does not permit us to enter upon a discussion of this difficulty. The reader is referred to a thorough rehearsal of the arguments found in Tholuck in loco (or, after the seventh edition, in his introduction to John's Gospel). The simplest solution of the difficulty is to attribute the apparent discrepancy to that loose way of speaking of the feast which we mentioned in the Mat_28:18); 2. That by nature he was divine ( Joh_1:1, Joh_1:14), and, 3. That he was about to return to the divine exaltation which for our sakes he had laid aside-- Phi_2:5-11.] 4 riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. 5 Then he poureth water into the basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. [John narrates in detail each of these acts: to him they seem as so many successive steps leading down to the depth of humility. The whole formed a striking but wholesome contrast to the self-seeking and ambitious spirit which the disciples had just manifested.] 6 So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? [The others were awed into silence by the strange conduct of their Master; but it accorded with the bold impulsiveness of Peter to challenge the act.] 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. [It was no mere feet-washing; or Jesus would not have so spoken. It was at once an example of humility and a symbol of the purification which the Lord accomplished for us by reason of his humiliation. The full meaning of the act was afterward revealed to them by the Holy Spirit.] 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. [Since Jesus spoke of the act as in some sense a license or token of permission to have "part" with him, Peter desired that his head and hands also might be included, that he might in his entire man have part with Christ.] 10 Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. 11 For he knew him that should betray him; therefore said he, Ye are not all clean. [The language implies that the disciples had bathed before leaving Bethany, and that only their feet, soiled [649] by the journey to Jerusalem, needed to be rewashed. The saying is spiritually true as well, for one who has been washed thoroughly by baptism needs not to be re-baptized. After that general cleansing the particular sins are removed by confession ( 1Jo_1:7-9). But there is no efficacy in any ordinance when the heart and will do not accord with the purposes for which it is administered. Hence it was that Judas, though he had done all that the others had done, was still as foul as ever.] 12 So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you? 13 Ye call me, Teacher, and, Lord: and ye say well; for so I am. 14 If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet. 15 For I have given you an example, that ye also should do as I have done to you. 16 Verily, verily, I say unto you, a servant is not greater than his lord; neither one that is sent greater than he that sent him. 17 If ye know these things, blessed are ye if ye do them. [Since a servant is not greater than his lord, he should not be ashamed to do what his lord does. It is well known that many, by a literal construction of this passage, have esteemed it to be their duty to wash each other's feet in their churches. But it should be noted that in the entire New Testament there is no command for this, nor is there any passage which recognizes any such church ordinance or practice. Jesus did not institute feet-washing; he found it already a familiar custom of the land, and merely used it as a most appropriate way of showing the proper spirit of humble service. Hence he does not say, "Do what I have done," but "Do as I have done," which requires us to do something similar to that which Christ had done, but necessarily the very same thing. The washing of feet as an act of courtesy or hospitality was never a custom among Western people, and to adopt it because of these words of Christ is to entirely miss his meaning. What he did was a natural daily act of hospitality. But what we would do if we followed his words literally would be to [650] introduce a strange, outlandish practice, which would put a guest to great embarrassment and inconvenience.] 18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled: He that eateth my bread lifted up his heel against me. [ Psa_41:9.] 19 From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am i he. 20 Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. [The meaning of the above passage may perhaps be brought out more easily if we paraphrase it as follows: "I do not speak of blessing to you all, for there is one who shall never be blessed. His conduct does not deceive or surprise me, for I know those whom I have chosen whether they be good or bad. His choosing is in accordance with the prophecy contained in the Book of Psalms. Hitherto I have held my peace about him, but henceforth I shall point out his course, that my foreknowledge of his actions may strengthen your faith in my Messiahship, and not leave you in that condition of hopelessness and despair in which the consequences had come upon me unawares. Do not let his treachery shake your confidence in me, for verily I say unto you that in being my messengers ye are indeed the messengers of the Most High."]

[FFG 647-651]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

John Chapter 13

Now, then, the Lord has taken His place as going to the Father. The time was come for it. He takes His place above, according to the counsels of God, and is no longer in connection with a world that had already rejected Him; but He loves His own unto the end. Two things are present to Him: on the one hand, sin taking the form most painful to His heart; and on the other, the sense of all glory being given to Him as man, and of whence He came and whither He was going: that is, His personal and heavenly character in relationship with God, and the glory that was given Him. He came from God and went to God; and the Father had put all things into His hands.

But neither His entrance into glory, nor the heartlessness of man’s sin, takes His heart away from His disciples or even from their wants. Only He exercises His love, to put them in connection with Himself in the new position He was creating for them by entering thus into it. He could no longer remain with them on earth; and if He left them, and must leave them, He would not give them up, but fit them for being where He was. He loved them with a love that nothing stopped. It went on to perfect its results; and He must fit them to be with Him. Blessed change that love accomplished even from His being with them here below! They were to have a part with Him who came from God and went to God, and into whose hands the Father had put all things; but then they must be fit to be with Him there. To this end He is still their servant in love, and even more so than ever. No doubt He had been so in His perfect grace, but it was while among them. They were thus in a certain sense companions. They were all supping together here at the same table. But He quits this position, as He did His personal association with His disciples by ascending to heaven, by going to God. But, if He does, He still girds Himself for their service, and takes water [49] to wash their feet. Although in heaven, He is still serving us. [50] The effect of this service is, that the Holy Ghost takes away practically by the word all the defilement that we gather in walking through this world of sin. On our way we come in contact with this world that rejected Christ. Our Advocate on high (compare 1Jn 2:1-29), He cleanses us from its defilement by the Holy Ghost and the word; He cleanses us in view of the relationships with God His Father, unto which He has brought us by entering into them Himself as man on high.

A purity was needed that should befit the presence of God, for He was going there. However it is only the feet that are in question. The priests that served God in the tabernacle were washed at their consecration. That washing was not repeated. So, when once spiritually renewed by the word, this is not repeated for us. In “he that is washed” it is a different word from “save to wash his feet.” The first is bathing the whole body; the latter washing hands or feet. We need the latter continually, but are not, once born of water by the word, washed over again, any more than the priests’ first consecration was repeated. The priests washed their hands and their feet every time they engaged in service-that they drew near to God. Our Jesus restores communion and power to serve God, when we have lost it. He does it, and with a view to communion and service; for before God we are entirely clean personally. The service was the service of Christ-of His love. He wiped their feet with the towel wherewith He was girded (a circumstance expressive of service). The means of purification was water-the word, applied by the Holy Ghost. Peter shrinks from the idea of Christ thus humbling Himself. but we must submit to this thought, that our sin is such that nothing less than the humiliation of Christ can in any sense cleanse us from it. Nothing else will make us really know the perfect and dazzling purity of God, or the love and devotedness of Jesus: and in the realisation of these consists the having a heart sanctified for the presence of God. Peter, then, would have the Lord to wash also his hands and his head. But this is already accomplished. If we are His we are born again and cleansed by the word which He has already applied to our souls; only we defile our feet in walking. It is after the pattern of this service of Christ in grace that we are to act with regard to our brethren.

Judas was not clean; he had not been born again, was not clean through the word Jesus had spoken. Nevertheless, being sent of the Lord, they who had received him had received Christ. And this is true also of those whom He sends by His Spirit. This thought brings the treachery of Judas before the Lord’s mind; His soul is troubled at the thought, and He unburdens His heart by declaring it to His disciples. What His heart is occupied with here is, not His knowledge of the individual, but of the fact that one of them should do it, one of those who had been His companions.

Therefore it was, because of His saying this, that the disciples looked upon one another. Now there was one near Him, the disciple whom Jesus loved; for we have, in all this part of the Gospel of John, the testimony of grace that answers to the diverse forms of malice and wickedness in man. This love of Jesus had formed the heart of John-had given him confidingness and constancy of affection; and consequently, without any other motive than this, he was near enough to Jesus to receive communications from Him. It was not in order to receive them that he placed himself close to Jesus: he was there because he loved the Lord, whose own love had thus attached him to Himself; but, being there, he was able to receive them. It is thus that we may still learn of Him.

Peter loved Him: but there was too much of Peter, not for service, if God called him to it-and He did in grace, when He had thoroughly broken him down, and made him know himself-but for intimacy. Who, among the twelve, bore testimony like Peter, in whom God was mighty towards the circumcision? But we do not find in his epistles that which is found in John’s. [51] Moreover each one has his place, given in the sovereignty of God. Peter loved Christ; and we see that, linked also with John by this common affection, they are constantly together; as also at the end of this Gospel he is anxious to know the fate of John. He uses John, therefore, to ask the Lord, which it was among them that should betray Him, as He had said. Let us remember that being near Jesus for His own sake is the way of having His mind when anxious thoughts arise. Jesus points out Judas by the sop, which would have checked any other, but which to him was only the seal of his ruin. It is indeed thus in degree with every favour of God that falls upon a heart that rejects it. After the sop Satan enters into Judas. Wicked already through covetousness, and yielding habitually to ordinary temptations; although he was with Jesus, hardening his heart against the effect of that grace which was ever before his eyes and at his side, and which, in a certain way, was exercised towards him, he had yielded to the suggestion of the enemy, and made himself the tool of the high priests to betray the Lord. He knew what they desired, and goes and offers himself. And when, by his long familiarity with the grace and presence of Jesus while addicting himself to sin, that grace and the thought of the Person of Christ had entirely lost their influence, he was in a state to feel nothing at betraying Him. The knowledge he had of the Lord’s power, helped him to give himself up to evil, and strengthened the temptation of Satan; for evidently he made sure that Jesus would always succeed in delivering Himself from His enemies, and, as far as power was concerned, Judas was right in thinking that the Lord could have done so. But what knew he of the thoughts of God? All was darkness, morally, in his soul.

And now, after this last testimony, which was both a token of grace and a witness to the true state of his heart that was insensible to it (as expressed in the Psalm here fulfilled), Satan enters into him, takes possession of him so as to harden him against all that might have made him feel, even as a man, the horrid nature of what he was doing, and thus enfeeble him in accomplishing the evil; so that neither his conscience nor his heart should be awakened in committing it. Dreadful condition! Satan possesses him, until forced to leave him to the judgment from which he cannot shelter him, and which will be his own at the time appointed of God-judgment that manifests itself to the conscience of Judas when the evil was done, when too late (and the sense of which is shewn by a despair that his link with Satan did but augment) but which is forced to bear testimony to Jesus before those who had profited by his sin and who mocked at his distress. For despair speaks the truth; the veil is torn away; there is no longer self-deception; the conscience is laid bare before God, but it is before His judgment. Satan does not deceive there; and not the grace, but the perfection of Christ is known. Judas bore witness to the innocence of Jesus, as did the thief on the cross. It is thus that death and destruction heard the fame of His wisdom: only God knows it (Job 28:22, Job 23:1-17).

Jesus knew his condition. It was but the accomplishing that which He was going to do, by means of one for whom there was no longer any hope. “That thou doest,” said Jesus, “do quickly.” But what words, when we hear them from the lips of Him who was love itself! Nevertheless, the eyes of Jesus were not fixed upon His own death. He is alone. No one, not even His disciples, had any part with Him. These could no more follow Him whether He was now going, than the Jews themselves. Solemn but glorious hour! A man, He was going to meet God in that which separated man from God-to meet Him in judgment. This, in fact, is what He says, as soon as Judas is gone out. The door which closed on Judas separated Christ from this world.

“Now,” He says, “is the Son of man glorified.” He had said this when the Greeks arrived; but then it was the glory to come-His glory as the head of all men, and, in fact, of all things. But this could not yet be; and He said, “Father, glorify thy name.” Jesus must die. It was that which glorified the name of God in a world where sin was. It was the glory of the Son of man to accomplish it there, where all the power of the enemy, the effect of sin, and the judgment of God upon sin, were displayed; where the question was morally settled; where Satan (in his power over sinful man-man under sin, and that fully developed in open enmity against God), and God met, not as in the case of Job, as an instrument in God’s hand for discipline, but for justice-that which God was against sin, but that in which, through Christ’s giving Himself, all His attributes should be in exercise, and be glorified, and by which, in fact, through that which took place, all the perfections of God have been glorified, being manifested through Jesus, or by means of that which Jesus did and suffered.

These perfections had been directly unfolded in Him, as far as grace went; but now that the opportunity of the exercise of all of them was afforded, by His taking a place which put Him to the proof according to the attributes of God, their divine perfection could be displayed through man in Jesus there where He stood in the place of man; and (made sin, and, thank God, for the sinner) God was glorified in Him. For see what in fact met in the cross: Satan’s complete power over men, Jesus alone excepted; man in open perfect enmity against God in the rejection of His Son; God manifest in grace: then in Christ, as man, perfect love to His Father, and perfect obedience, and that in the place of sin, that is, as made it (for the perfection of love to His Father and obedience were when He was as sin before God on the cross); then God’s majesty made good, glorified (Heb 2:10); His perfect, righteous, judgment against sin as the Holy One; but therein His perfect love to sinners in giving His only-begotten Son. For hereby know we love. To sum it up: at the cross we find, man in absolute evil-the hatred of what was good; Satan’s full power over the world-the prince of this world; man in perfect goodness, obedience, and love to the Father at all cost to Himself; God in absolute, infinite, righteousness against sin, and infinite divine love to the sinner. Good and evil were fully settled for ever, and salvation wrought, the foundation of the new heavens and the new earth laid. Well may we say, “Now is the Son of man glorified, and God is glorified in him.” Utterly dishonoured in the first, He is infinitely more glorified in the Second, and therefore puts man (Christ) in glory, and straightway, not waiting for the kingdom. But this requires some less abstract words; for the cross is the centre of the universe, according to God, the basis of our salvation and our glory, and the brightest manifestation of God’s own glory, the centre of the history of eternity.

The Lord had said, when the Greeks desired to see Him, that the hour was come for the Son of man to be glorified. He spoke then of His glory as Son of man, the glory which He should take under that title. He felt indeed that in order to bring men into that glory, He must needs pass through death Himself. But He was engrossed by one thing which detached His thoughts from the glory and from the suffering-the desire which possessed His heart that His Father should be glorified. All was now come to the point at which this was to be accomplished; and the moment had arrived when Judas (overstepping the limits of God’s just and perfect patience) was gone out, giving the reins to his iniquity, to consummate the crime which would lead to the wonderful fulfilment of the counsels of God.

Now, in Jesus on the cross, the Son of man has been glorified in a much more admirable way than He will be even by the positive glory that belongs to Him under that title. He will, we know, be clothed with that glory; but, on the cross, the Son of man bore all that was necessary for the perfect display of all the glory of God. The whole weight of that glory was brought to bear upon Him, to put Him to the proof, that it might be seen whether He could sustain it, verify, and exalt it; and that by setting it forth in the place where, but for this, sin concealed that glory, and, so to speak, gave it impiously the lie. Was the Son of man able to enter into such a place, to undertake such a task, and to accomplish the task, and maintain His place without failure to the end? This Jesus did. The majesty of God was to be vindicated against the insolent rebellion of His creature; His truth, which had threatened Him with death, maintained; His justice established against sin (who could withstand it?); and, at the same time, His love fully demonstrated. Satan having here all the sorrowful rights that he had acquired through our sin, Christ-perfect as a man, alone, apart from all men, in obedience, and having as man but one object, that is, the glory of God, thus divinely perfect, sacrificing Himself for this purpose-fully glorified God. God was glorified in Him. His justice, His majesty, His truth, His love-all was verified on the cross as they are in Himself, and revealed only there; and that with regard to sin.

And God can now act freely, according to that which He is consciously to Himself, without any one attribute hiding, or obscuring, or contradicting another. Truth condemned man to death, justice for ever condemned the sinner, majesty demanded the execution of the sentence. Where, then, was love? If love, as man would conceive it, were to pass over all, where would be His majesty and His justice? Moreover, that could not be; nor would it really then be love, but indifference to evil. By means of the cross, He is just, and He justifies in grace; He is love, and in that love He bestows His righteousness on man. The righteousness of God takes the place of man’s sin to the believer. The righteousness, as well as the sin, of man vanishes before the bright light of grace, and does not becloud the sovereign glory of a grace like this towards man, who was really alienated from God.

And who had accomplished this? Who had thus established (as to its manifestation, and the making it good where it had been, as to the state of things, compromised by sin), the whole glory of God? It was the Son of man. Therefore God glorifies Him with His own glory; for it was indeed that glory which He had established and made honourable, when before His creatures it was effaced by sin-it cannot be so in itself. And not only was it established, but it was thus realised as it could have been by no other means. Never was love like the gift of the Son of God for sinners; never justice (to which sin is insupportable) like that which did not spare even the Son Himself when He bore sin upon Him; never majesty like that which held the Son of God Himself responsible for the full extent of its exigencies (compare Heb 2:1-18); never truth like that which did not yield before the necessity of the death of Jesus. We now know God. God, being glorified in the Son of man, glorifies Him in Himself. But, consequently, He does not wait for the day of His glory with man, according to the thought of chapter 12. God calls Him to His own right hand, and sets Him there at once and alone. Who could be there (save in spirit) excepting He? Here His glory is connected with that which He alone could do-with that which He must have done alone; and of which He must have the fruit alone with God, for He was God.

Other glories shall come in their time. He will share them with us, although in all things He has the pre-eminence. Here He is, and must ever be, alone (that is, in that which is personal to Himself). Who shared the cross with Him, as suffering for sin, and fulfilling righteousness? We, indeed, share it with Him so far as suffering for righteousness’ sake, and for the love of Him and His people, even unto death: and thus we shall share His gloryalso. But it is evident that we could not glorify God for sin. He who knew no sin could alone be made sin. The Son of God alone could bear this burden.

In this sense the Lord-when His heart found relief in pouring out these glorious thoughts, these marvellous counsels-addressed His disciples with affection, telling them that their connection with Him here below would soon be ended, that He was going where they could not follow Him, any more than could the unbelieving Jews. Brotherly love was, in a certain sense, to take His place. They were to love one another as He had loved them, with a love superior to the faults of the flesh in their brethren-brotherly love gracious in these respects. If the main pillar were taken away against which many around it were leaning, they would support each other, although not by their strength. And thus should the disciples of Christ be known.

Now Simon Peter desires to penetrate into that which no man, save Jesus, could enter-God’s presence by the path of death. This is fleshly confidence. The Lord tells him, in grace, that it could not be so now. He must dry up that sea fathomless to man-death-that overflowing Jordan; and then, when it was no longer the judgment of God, nor wielded by the power of Satan (for in both these characters Christ has entirely destroyed its power for the believer), then His poor disciple might pass through it for the sake of righteousness and of Christ. But Peter would follow Him in his own strength, declaring himself able to do exactly that which Jesus was going to do for him. Yet, in fact, terrified at the first movement of the enemy, he draws back before the voice of a girl, and denies the Master whom he loved. In the things of God, fleshly confidence does but lead us into a position in which it cannot stand. Sincerity alone can do nothing against the enemy. We must have the strength of God.

Footnotes for John Chapter 13

49: It is not blood here. That assuredly there must be. He came not by water only, but by water and blood; but here the washing is in every respect that of water. The washing from sins in His own blood is never repeated at all in any way. Christ must have suffered often in that case. See Heb 9:1-28; Heb 10:1-39. In respect of imputation, there is no more conscience of sins.

50: The Lord in becoming a man took on Him the form of a servant (Php 2:1-30). This He never gives up. It might have been thought so when He went into glory, but He is shewing here that it is not so. He is now as in Exo 21:1-36 saying, I love my master, I love my wife, I love my children; I will not go out free; and becoming a servant for ever, even if He could have had twelve legions of angels. Here He is a servant to wash their feet, defiled in passing through this world. In Luk 12:1-59 we see that He keeps the place of service in glory. It is a sweet thought that even there He ministers heaven’s best blessedness to our happiness.

51: On the other hand, Peter died for the Lord. John was left to care for the assembly: it does not appear that he became a martyr.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. Now before the feast of the passover. Immediately before, just as Christ was about to sit down with his disciples to the paschal feast. Jesus knew that his hour was come. The scenes of this hour were in immediate view of the cross. On the next day the Lord was crucified.

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.

General Information:

It is not yet Passover and Jesus is together with his disciples for supper. These verses explain the setting of the story and give background information about Jesus and Judas. (See: Background Information)

Father

This is an important title for God. (See: Translating Son and Father)

loved

This is the kind of love that comes from God, which is focused on the good of others, even when it does not benefit oneself. This kind of love cares for others, no matter what they do.

the devil had already put it into the heart of Judas Iscariot son of Simon, to betray Jesus

The phrase "put it into the heart" is an idiom that means to cause someone to think about something. AT: "the devil had already caused Judas Iscariot, the son of Simon, to think about betraying Jesus" (See: Idiom)

translationWords

festival

Passover

Jesus

hour, hours

world

God the Father

love

Satan

heart

Judas Iscariot

betray

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Before the Feast of the Passover. This clause is to be construed with hjgaphsen, loved, at the close of this verse. Notice that John, in mentioning the Passover, here drops the explanatory phrase of the Jews (xi. 55). It is not the Passover of the Jews which Jesus is about to celebrate, which had degenerated into an empty form, but the national ordinance, according to its true spirit, and with a development of its higher meaning.

Knowing [ειδως] . Or, since he knew.

His hour. See on 12 23, and compare Joh 2:4.

That [ινα] . In order that; marking the departure as a divine decree. Depart [μεταβη] . The compounded preposition meta, signifies passing over from one sphere into another.

His own [τους ιδιους] . See on Act 1:7. Compare Joh 17:6 sqq.; Act 4:23; Act 24:23; 1Ti 5:8; Joh 1:11.

He loved [ηγαπησεν] . Notice that John uses the word indicating the discriminating affection : the love of choice and selection. See on 5 20. Unto the end [εις τελος] . Interpretations differ. The rendering of the A. V. and Rev. is of doubtful authority. The passages cited in support of this, Mt 10:22; Mt 24:13; Mr 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Rev 2:26, the only other instance in John's writings where telov is used in an adverbial phrase the expression is acri telouv, unto the end. Similarly Heb 6:11. In Heb 3:6, 14, mecri telouv, unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). "At last He loved them;" that is, showed them the last proof of His love. This is the most probable rendering in Luk 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the "inappropriate gradation" which is thus implied, as though Jesus ' love now reached a higher degree than before [αγαπησας] . Hence I prefer the rendering at last, or finally He loved them, taking hjgaphsen, loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1Jo 4:10 (" love viewed in its historic manifestation " Westcott), and compare Joh 3:16; Eph 2:4; Eph 5:2, 25; 2Th 2:16; Rev 3:9.

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