John 13:12

Joh 13:12-15. So after he had washed their feet, &c. — After he had given them such a striking proof of his humility, condescension, and love, by performing to them the office of the meanest slave; he said, Know ye what I have done to you? — Know ye the meaning of what I have done? for the action was emblematical. Ye call me Master, and Lord — Ο διδασκαλος και ο κυριος, the master, or teacher, and the Lord. “The article prefixed to each appellation, and the nominative case employed, where in common language it would have been the accusative, give great energy to the expression, and show that the words are applied to Jesus in a sense entirely peculiar.” — Campbell. And ye say well — I am really what you call me, being the Son of God, and Saviour of the world, If I, then, your Lord, &c., have washed your feet — Have condescended to so mean an office, and in all other instances have shown my readiness in love to serve you; ye also ought to wash one another’s feet — And why did they not? Why do we not read of any one apostle ever washing the feet of any other? Because they understood their Lord better. They knew he never designed that this should be literally taken. He designed to teach them the great lesson of humble love, as well as to confer inward purity upon them. And hereby he teaches us, 1st, In every possible way to assist each other in attaining that purity. 2d, To wash each other’s feet, by performing all sorts of good offices to each other, even those of the lowest kind, when opportunity serves, and the necessity of any calls for them. For I have given you an example that ye should do — On all proper occasions to one another; as I have done to you — As if he had said, I have set you a pattern of humility, to recommend it to you: and it must be acknowledged that nothing shows us more effectually the necessity of this grace, than its being recommended to us by so high an example; a recommendation which, in the present circumstances, was peculiarly seasonable, for the disciples having heard Jesus say that the kingdom of God was at hand, (Luk 22:18,) their minds were so fired with ambitious passions, that, before they arose from supper, they fell into a hot contention about sharing the principal posts in the kingdom.

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

Joh 13:12. Ὅτε, when) On this adverb the two verbs depend, as at ch. Joh 12:41, “These things spake Esaias, ὅτι, or ὅτε εἶδεν τὴν δόξαν αὐτοῦ, καὶ (ὅτε) ἐλάλησεν περὶ αὐτοῦ.”—αὐτῶν, of them) of the disciples: fresh water having been taken to wash each of them.—ἀναπεσών, lying down at table [set down again]) as their Lord. Luk 22:27, “Whether is greater he that sitteth at meat, or he that serveth? Is not he that sitteth at meat?”—τί) what, and for what reason.

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

Joh_13:12-13. Γινώσκετε, κ.τ.λ.] know ye, etc.; ἐρωτᾷ ἀγνοοῦντας, ἵνα διεγείρῃ εἰς προσοχήν, Euth. Zigabenus. Comp. Dissen, ad Dem. de Cor. p. 186.

τί] namely, according to the spiritual contents whose symbolical representation was the act that was presented to the senses.

Joh_13:13. Ye call me Teacher and Lord. It was in this way that the pupils of the Rabbins addressed their teachers, רבי and מר; and so also did the disciples address Jesus as the Messiah, whose pupils (Mat_23:8) and δοῦλοι (Joh_13:16) they were. Comp. on ὁ διδάσκ., Joh_11:28. On the nominativus tituli, see Buttmann, N. T. Gramm. p. 132 [E. T. p. 151]. φωνεῖν does not signify to name; but in the article lies the σύ present to the mind in the act of calling upon (Krüger, § 45. 2. 6).

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 13:12 . Ὅτε … ὑμῖν : “when, then, He had washed their feet and taken His garments [ cf. τίθησι τὰ ἱμάτια of Joh 13:4 ] and reclined again He said to them: Know ye what I have done to you?” Do you perceive the meaning of this action? By washing their feet He had washed their heart. By stooping to this menial service He had made them all ashamed of declining it. By this simple action He had turned a company of wrangling, angry, jealous men into a company of humbled and united disciples.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Know ye what I have done?--that is, its intent. The question, however, was put merely to summon their attention to His own answer.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Know ye what I have done] Our Lord had told Peter, in the presence of the rest, Joh 13:7, that he should afterwards know what was the intent and meaning of this washing; and now he begins to fulfil his promise; therefore I think it more likely that he gives a command, here, than asks a question, as he knew himself that they did not comprehend his design. On this account γινωσκετε might be translated in the imperative mood, CONSIDER what I have done.

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

12. When then he had washed their feet. Christ at length explains what was his intention in washing the feet of his disciples; for what he had said about the spiritual washing was a sort of digression from his main design. Had it not been for the opposition made by Peter, Christ would not have spoken on that subject. Now, therefore, he discloses the reason of what he had done; namely, that he who is the Master and Lord of all gave an example to be followed by all the godly, that none might grudge to descend to do a service to his brethren and equals, however mean and low that service might be. For the reason why the love of the brethren is despised is, that every man thinks more highly of himself than he ought, and despises almost every other person. Nor did he intend merely to inculcate modesty, but likewise to lay down this rule of brotherly love, that they should serve one another; for there is no brotherly love where there is not a voluntary subjection in assisting a neighbor.

Know you what I have done? We see that Christ, for a short time, concealed his intention from his disciples, but that, after having tried their obedience, he seasonably revealed to them that which it was not expedient for them previously to know. Nor does he now wait till they ask, but of his own accord anticipates them. The same thing will be experienced by us also, provided that we suffer ourselves to be guided by his hand, even through unknown ways.

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.

(12) And was set down again.—This means in the reclining position customary at meals. Comp. Luk_11:37; Luk_22:14; and in this Gospel Joh_6:10; Joh_21:20. Here it implies that the washing the feet preceded the supper (Joh_13:1).

Know ye what I have done to you?—This question is asked, not to be answered, but to direct their attention to what He had done, and to the interpretation which follows—“Do ye perceive what I have done? This is the meaning of it.”

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

12. was set down] The Greek verb occurs frequently in the Gospels (and nowhere else in N.T.) of reclining at meals. It always implies a change of position (see on Joh_13:25, and comp. Joh_6:10, Joh_21:20; Mat_15:35; Mar_6:40 : Luk_11:37).

Know ye] ‘Do ye recognise the meaning of it?’ (see on Joh_13:7). The question directs their attention to the explanation to be given.

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.

So after he had washed their feet,.... Not Peter's only, but the rest of the disciples also: some have thought, that he washed only the feet of some of them, and not all; but it seems, by this expression, that he performed this service to each of them: and when he had gone through it with everyone of them:

and had taken his garments, and put them on,

and was sat down again; at the table with his disciples, supper not being yet ended; when having done his work as a servant, he reassumes the air and authority of Lord and master, and begins to teach and instruct, into the design and use of what he had been doing, which he introduces by putting this question;

he said unto them, know ye what I have done to you? They knew the outward action he had done to them, that he had washed their feet; but, as yet, they did not know the mystery of it, Christ's design in it, and what he would have them learn from it.

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

12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

Ver. 12. Know ye what I have done to you?] This was our Saviour’s usual order, to catechise his disciples after he had said or done anything for their instruction. So did the apostles, Gal 6:6, 1Co 14:19, and the primitive pastors; they had their Credis? credo: Abrenuncias? abrenuncio, as it were by an echo, as the word importeth. (Κατηχεω, Sicut in echo una vex his audiri debet, tam ex catechumeno, quam ex ipso catechista, Pasor.)

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.

Know ye what ... - Do you know the meaning or design of what I have done unto you?

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

After that our Saviour had finished this ceremony, and washed his disciples’ feet, (some question whether all or no, but I see no reason to doubt it), he returned again to the supper, which probably now was near finished, which certainly was the common supper which the Jews had besides the passover supper, and probably before it, though some think after it. He asketh them if they knew the meaning of this which he had done unto them; lest they should not fully understand it, he openeth it to them in the following discourse.

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

Vers. 12-17. The Lord gives other practical instructions based on his own humble self-obliterating discharge of a duty which it was obvious that, in their desire to be great, they had one and all abstained from doing even for their Lord. Out of it he draws the great lesson of mutual love and brotherly regard.

So when he had washed their feet the interruption of Peter had brought forth the wonderful and weighty replies, and then, in awfulness and great amazement, the process went on. John and Judas as well as Peter submitted. Matthew and Thomas, Philip and Nathanael, and the rest yielded and received the deep, ineffaceable impressionand taken his garments he was no longer in the form of a slave, but of their Teacher and Lordand again reclined at their head, he said unto them, Know ye what I have done unto you? They must consider the meaning of it all. There was no affectation of humility about it. The purpose of the Lord was distinctly practical and ethical. So when he ceased his manifestation in the likeness of sinful flesh, and was set down on the right hand of God, he sent his Spirit to teach them all things. Moulton calls attention to the trial arrangement. Three particulars precede the great utterance that follows, (cf. vers. 1-3; cf. also Joh_16:6 Joh_16:8, etc.; Joh_17:22, Joh_17:23) as well as the three topics of the intercessory prayer; also the three words from the cross (Joh_19:27-30) and three appearances to the disciples. (Joh_21:14) This may be compared with the use of three throughout the Apocalypse.

Vers. 12-17. The explanation of the washing of the disciples feet.

I THE ARGUMENT BY WHICH OUR LORD ENFORCES THE LESSON OF HIS ACT. "Know ye what I have done unto you? Ye call me Master and Lord: and ye say well; for so I am." The titles the disciples gave to him have a decisive force.

1. As he is a Teacher, they were bound to learn in his school with all docility and meekness of wisdom.

2. As a Master, they were bound to give him subjection in all matters touching the conduct of life.

II THE LESSON OF HIS ACT. "If I then, your Lord and Master, have washed your feet, ye ought also to wash one another"s feet.

1. There ought to be mutual condescension and mutual service among brethren. Our Lord utterly opposed the idea of hierarchical pretensions among them. Those who sought the highest place ought to do the meanest service.

2. Christ"s example, which is always in a way of self-sacrifice, ought to be regarded as possessing an authoritative force. "For I have given you an example, that ye should do as i have done unto you.

(1) He does not say that we should do the very thing that he did, but do as he did; for we are not now bound to wash one another"s feet. The example is in the principle, not in the specific act.

(2) The roman Catholic Church practically misrepresents our Lord"s act by a literal obedience to our Lord"s commands. The pope washes the feet of twelve poor men on the Thursday of Passion week.

(a) But why should it be done only once in a year? The act is to be constantly imitated by true disciples.

(b) Why should it be done only by the pope? It is to be done by all Christians one to another. The act is to be a token of humility, condescension, love, and patience.

1. The thought of the Lord"s dignity ought to incline his servants to a ready acceptance of his example. "The servant is not greater than his Lord.

2. The blessedness of doing as welt as knowing. "If ye know these things, happy are ye if ye do them.

(1) Our Lord does not command a blind obedience in his disciples. They ought to understand the principles and grounds of their action.

(2) The knowledge of God"s will ought never to be divorced from the sincere practice of it.

(3) Our happiness depends upon the degree in which we correlate our knowledge and our duty.

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

The application of the washing of feet to the disciples:

v. 12. So after He had washed their feet, and had taken His garments, and was set down again, He said unto to them, Know ye what I have done to you?

v. 13. Ye call Me Master and Lord; and ye say well; for so I am.

v. 14. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.

v. 15. For I have given you an example that ye should do as I have done to re you.

v. 16. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

v. 17. If ye know these things, happy are ye if ye do them.

Jesus finished His self-imposed, deliberate task; He wanted it impressed upon the memories of the disciples. He then took His upper garments once more, He put them on, He reclined once more in His place as the head of the household. Then He broke the silence by asking them whether they had perceived the meaning of His action. The Lord’s own action had been symbolical, but incidentally it served as an example which they should emulate. They gave Him the honoring title of Master or Lord, and He did not repudiate the appellation, but rather asserted His full right to bear these names. He is the great Lord, come from heaven; He is the great Teacher of all men, at all times. If He, therefore, did not consider Himself too good or too dignified to perform this humble service for them, they, in turn, should not hesitate about following His example. They are to apply His example to the acts of love and service which they owe to their neighbor. The reference is on to all acts of kindness and charity, and, under circumstances, the very act which Jesus performed for the disciples might well be included in that list, 1Ti 5:10. But Jesus refers in general to all kindly acts in the care of fellow Christians. For the Christians are His disciples, and therefore His willing, loving servants. Therefore, as Jesus very solemnly emphasizes, they, as servants, cannot be above the Master, neither can the ambassador or minister be greater than he that sent him. The humblest work of love for one’s neighbor should be performed with all eagerness, for no disciple of Christ may presume to be above such works of merciful and kind service. If he does, he has none of the spirit of Christ living in him. See Mar 10:24; Luk 6:40; Luk 22:27. Note: The application of these words to the spiritual field is unusually apt. The Christians are still living in the world, they are obliged to battle continually with their flesh and blood, and therefore sin will make its appearance. The greatest love and the spirit of Christ is shown in this, that one forgives his neighbor his daily trespasses, and endures his faults and frailties. And the Lord adds an earnest and searching word in the conclusion of this paragraph. Mere head knowledge of the wish and will of Jesus has no value in the kingdom of Christ. It is the application of knowledge expressed in actions which counts in the estimation of Jesus. The person that practices the love which has come into his heart by faith, in such deeds of mercy and charity and kindness as are shown in the Word of God, he will be truly happy, in the sense of being assured of the approbation of Christ.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In these words our Saviour declares to his disciples his intention and design in washing of their feet: namely, to teach them, by his example, the duty of humility: that as he had performed that act of abasement towards them, so should they be ready to perform all offices of love and humble condescension one towards another: Behold, I have given you an example, that ye should do as I have done unto you.

Learn thence, That humility and mutual condescension amongst the members and ministers of Jesus Christ, is a most necessary grace and duty, which the Son of God not only taught by his doctrine, but recommended and enforced by his example.

Observe farther, The argument which Christ makes use of to press the imitation of his example upon them: and that is drawn from the titles given to him by his disciples: Ye call me Master, and Lord, and so I am. Now servants ought to imitate their masters, and subjects to obey their Lord and king. Christ is a Master to teach and direct; a Lord to govern and protect. As he is a Master, we are to learn in his school: as he is Lord, we are to serve in his house: he must be submitted to as a Prince, as well as relied upon as a Saviour. It is in vain to expect salvation from him, if we do not yield subjection to him. Another argument which our Lord makes use of to press his disciples to imitate his example, is drawn from his dignity and superiority over them: The servant is not greater than his Lord.

As if Christ had said, "Though you, my disciples, are to have a very high and honourable station in the gospel church, yet let not this swell you with pride, but be you mutually condescending to each other, remembering you are yet but servants to myself, and ought to be so to one another; and the servant is not greater than his Lord.

Learn hence, 1. That whatever dignity Christ confers upon his servants and officers, yet he is over them all, superior to them, and above them.

2. That the consideration of Christ’s dignity, and his minsters meanness, ought to keep their minds humble and lowly, and far from affecting superiority over their brethren; The servant is not greater than his Lord; nor he that is sent, greater than he that sent me.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. Know ye what I have done to you? They knew the act, but did they comprehend its meaning?

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.

Do you know what I have done for you?

This remark appears in the form of a question so Jesus can emphasize the importance of what he is teaching his disciples. AT: "You need to understand what I have done for you!" (See: Rhetorical Question)

You call me 'teacher' and 'Lord,'

Here Jesus implies that his disciples have great respect for him. AT: "You show me great respect when you call me 'teacher' and 'Lord.'" (See: Assumed Knowledge and Implicit Information)

you should also do just as I did for you

Jesus implies that his disciples should be willing to follow his example and serve one another. AT: "you should also humbly serve each other" (See: Assumed Knowledge and Implicit Information)

translationWords

teacher

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. καὶ ἀνέπεσεν for ἀναπεσών.

12. ἀνέπεσεν. The word is frequent in the Gospels (nowhere else in N.T.) of reclining at meals. It always implies a change of position (Joh 13:25, Joh 6:10, Joh 21:20; Mat 15:35; Mar 6:40; Luk 11:37). Γινώσκετε, Perceive ye? (see on Joh 13:7), directs their attention to the explanation to be given.

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.

12-20.] This act, a pattern of self-denying love for His servants.

12. γινώσκ. τί π. ὑ.] These words are uttered, not so much in expectation of an answer, as to direct their attention to the following.

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

12. ὅτε … αὐτῶν, “When then He had washed their feet,” αὐτῶν indicating that He ministered to them all.

καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ, “and had taken His garments,” i.e. had resumed the tallith which He had taken off (v. 4).

καὶ ἀνέπεσεν πάλιν, “and had reclined (or, as we should say, sat down) again.” He resumed His place at the table, which He had left when ἐγείρεται ἐκ τοῦ δείπνου (v. 4).

For καὶ ἀνέπεσεν, C3DΘ have ἀναπεσών.

εἶπεν αὐτοῖς Γινώσκετε τί πεποίηκα ὑμῖν; γινώσκετε may be either imperative (as at Jos 23:13, Dan 3:15, Joh 15:18) or interrogative, as it has usually been understood. Abbott (Diat. 2243) prefers to take γινώσκετε as imperative here, the Lord bidding the disciples to recognise, and mark the meaning of, His ministry to them. The words go back to γνώσῃ μετὰ ταῦτα of v. 7, in any case. They introduce the interpretation of the strange action of Jesus in washing the disciples’ feet.

For γινώσκειν, see on 1:48.

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

Was set down [αναπεσων] . Literally, having reclined. The guests reclined on couches, lying on the left side and leaning on the left hand. The table was in the hollow square or oblong formed on three sides by the couches, the fourth side being open, and the table extending beyond the ends of the couches.

Know ye [γινωσκετε] ? Perceive or understand ye?

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

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 12-20.

1. The explanation of the act performed by Jesus which is here given evidently points towards humility, and thus is easily connected with the dispute among the disciples, recorded by Luke, as to which of them was the greatest. But Joh 13:10 shows that this humility in the matter of service was to be manifested in the way of mutual help in purifying and perfecting the Christian life of all.

2. The example of Jesus, alluded to in Joh 13:15, must accordingly be taken in this fulness of meaning; the act was primarily one of humility, but secondarily one of cleansing, and the former had its purpose and end in the latter.

3. At Joh 13:18 there is again a turn to the case of Judas. The word ἐξελεξάμην refers apparently to the choice of Judas as one of the apostolic company. The ἵνα clause points to this choice as connected with the Divine plan, and thus indicates the explanation of it which was suggested in the notes on the sixth chapter. Jesus adds here, for the first time, what is repeated afterwards, that a part of His design in this last conversation with the disciples was to prepare them for the great surprises and trials which were about to come upon them in the immediate future, and to make these things become thereby a means, not of shaking or destroying their faith, but, on the other hand, of strengthening it.

4. The connection and meaning of this verse are most simply explained if it is made to follow directly upon the last clause which precedes it. They were to go forward in their mission, after His departure from them, in the power and with the message of faith in Him. This faith in Him was to unite every one who had it with God Himself. Their mission, therefore, was to be carried out, with the sustaining power of the assurance that the one who, in receiving them, received Him, would also receive God in and through Him. All this was to be involved in their belief (ὅτι ἐγώ εἰμι) that Jesus was in reality what He had proclaimed Himself to be.

Vv. 12-17. “When therefore he had washed their feet and taken his garments again, having resumed his seat at table, he said to them, Know you what I have done to you? 13. You call me Master and Lord, and you say well, for so I am. 14. If I then, the Lord and the Master, have washed your feet, you also ought to wash one another’s feet.15. For I have given you an example, that, as I have done to you, you also may do. 16. Verily, verily, I say unto you that the servant is not greater than his lord, nor he that is sent greater than he that sent him. 17. If you know these things, happy are you, if you do them.”

Jesus feared nothing for His Church so much as hierarchical pretensions. The disciples knew that their Master was establishing a kingdom. This single word was fitted to awaken in them ideas of dominion in the earthly sense; for this reason He shows them that, in this kingdom, the means of mounting higher is to descend, and the way to the first place is to put oneself without hesitation in the last. In Joh 13:13, ye call me properly means: You designate me thus when you address to me the word: thee, Master. Hence the two substantives in the nominative. The title of Master refers to teaching; that of Lord, to dominion over the entire life. It is the reproducing of the titles Rabbi and Mar which Jewish pupils gave to their masters. The most exalted title, that of Lord, is placed second, agreeably to the natural gradation.

The T. R. accords here with the Alexandrian authorities. It is from the words: For so I am, that John has properly derived the εἰδώς, knowing, of Joh 13:3. Since the fourth century, the Church has discovered in Joh 13:14-15, the institution of a rite; and it is well known what this ceremony has become where it is still practised in a literal sense. But neither the term ὐπόδειγμα, example, nor the plural, these things (Joh 13:17), suits the idea of an institution; and, in Joh 13:15, Jesus would have been obliged to say ὅ, that which, instead of καθώς, as.

To humble oneself in order to serve, and to serve in order to save: such is the moral essence of this act, its permanent element. The form was accidental and, as we have seen, borrowed from the given situation, consequently a passing thing. The washing of the feet which is mentioned in 1Ti 5:10 is a duty of hospitality and is only in a moral relation with what is prescribed in Joh 13:14-15. The meaning of the sentence in Joh 13:16, which is also found in the Synoptics, but with a different application (Luk 6:40; Mat 10:24-25; comp. Joh 15:20) is here, as in Matthew 10, that the subordinate should not consider unworthy of him that which his superior has consented to do. But the Lord knows that it is easier to approve and admire humility than to practise it; for this reason He adds the words of Joh 13:17. Εἰ, if, “if truly;” as is really the case; it is the general supposition; ἐάν, in case that; it is the more particular condition. The happiness of which Jesus speaks is not merely that of knowing the duty of voluntary humility (Westcott), nor the inward delight which the disciple enjoys in performing it (Weiss); it is an actual superiority of position before God henceforth and in the future economy. A man is so much greater in the view of Jesus and so much nearer to Him in proportion as he consents to humble himself the more, as He did, in order to serve his brethren (Mat 18:4).

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.