John · Chapter 13

V. 1. 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.

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 John 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 Matthew 26:2; John 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 John 13:5. That the disciples alone are meant here every man must see.

Verse 1. Now before the feast of the passover — That is, before they began the passover-supper; when Jesus knew — Greek, eidwv Ihsouv, 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, John 17:5, 24. Having loved his own — Not ta idia, his own things, as John 1:11; but touv idiouv, 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.

Verse 1. Before the feast of the passover, when Jesus knew that his hour was come. What now transpired was on the Tuesday, while at supper in the house of Simon. Judas was now rebuked before all present, for interrupting Mary, who by a secret prophetic impulse had anointed the Saviour. The traitor nevertheless yielded to the sudden temptation of the devil to betray his Master, for the reward of filthy lucre already promised by the council. His pride was enraged by reproof; and covetousness being his habitual sin, proved at last his utter damnation. On the Wednesday or the Thursday he struck the fatal bargain with the rulers.

Jesus having loved his own — he loved them to the end, by communing with them in the last supper, by washing their feet, and by unfolding the plenitude of glory and grace in his valedictory address. What could the Saviour do more. Money he had none to give; but he gave his life a ransom for their souls. What melting words are these, — This is my body; — this is my blood of the new testament. Oh Redeemer, was ever love like thine?

§ 123.—JESUS WASHES THE FEET OF HIS DISCIPLES, 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 Matthew 26:2, 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.

V. 2. Having now-Probably now first.

Verse 2. And supper being ended] Rather, deipnou genomenou, while supper was preparing. To support this new translation of the words, it may be remarked that, from John 13:26, 30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (John 13:5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luke 7:44, and from the reason of the custom. I think that John wrote, not genomenou, but ginomenou, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas’s heart to betray his Master. See Matthew 26:14, &c.; Mark 14:10, 11; and Luke 22:3, &c. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken. Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, Matthew 26:26, &c., Mark, Mark 14:22, &c., and Luke, Luke 22:19, &c., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.

The devil having now put it into the heart] Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matthew 26:14. Calmet.

Verse 2. And supper being ended — Or, as deipnou genomenou should rather be translated, supper, or supper-time, being come, or, while they were at supper, as Dr. Campbell renders it. Thus, John 21:4, prwiav genomenhv, when morning was come. Acts 12:18, and 16:35, hmerav genomenhv, when day was come; and Acts 21:40, sighv lenomenhv, when silence was made: in all which places, and in many more, which might easily be collected from the Greek writers, it would be absurd to translate the word, ended. “When genomenhv,” says Dr. Campbell, “is joined with prwiav, oyiav, hmerav, or with any term denoting a precise portion of time, it invariably signifies that the period denoted by the noun is begun, not ended.” Of this he produces several incontrovertible examples. “That this was the passover-supper, may be proved by four arguments: 1st, In John’s history of this supper we are told, when Jesus had washed the disciples’ feet he sat down again at table, and explained the meaning of the action, verse 12; and then declared that one of them should betray him, verses 18-21. This occasioned the beloved disciple first, and after him the other disciples, to inquire which of them should do the horrid deed, verse

23. But, by the consent of all the evangelists, that declaration and inquiry were first made while they were eating the last passover. 2d, At this supper, mentioned by John, Jesus declared that Peter should deny him, verse 38; and the words of his declaration are not, The cock shall not crow the next, the third, or the fourth day, but, The cock shall not crow till thou hast denied me thrice: therefore the declaration must have been made on the night of the denial; and consequently the supper, at which it was made, must have been the paschal-supper, for all the evangelists agree that Peter denied his Master the night in which that supper was celebrated. 3d, The connection in which John’s supper stands with the subsequent facts mentioned by him shows plainly that it was the paschal-supper. For the discourse, (John 14,) being intended to give the disciples consolation, was delivered by Christ immediately after he had foretold Peter’s denial, and the cowardice of the rest. Having ended that discourse, Jesus went out of the house, (John 14:31,) and delivered the allegorical sermon, (John 15.,) which, from the subject of it, seems to have been preached in a place where there were many vines growing, probably on the mount of Olives, whither, as the other evangelists inform us, he retired after the paschal-supper. Immediately after the allegorical sermon, he spake that which is contained in the 16th and 17th chapters, and then went with his disciples over the brook Cedron, into the garden of Gethsemane, where he was apprehended. From this series of facts it appears, that the supper was the paschal-supper, because, between it and Jesus’s crucifixion, there is not the least chasm in John’s history, where the passover can be brought in. 4th, We are told, (chap. 13:27-30,) that after Jesus had ordered Judas to do quickly what he was about to do, he went out; upon which Jesus mentioned the near prospect he had of being glorified, to intimate that he knew Judas was gone out to betray him. From this time forth there is nothing said of Judas by John till he appeared with the armed band. Nevertheless, by the accounts of the other evangelists, Judas was present at the institution of the sacrament of the supper, after the passover. Wherefore the passover being celebrated before Judas went out, the supper mentioned by John must have been that solemnity.” — Macknight. The devil having now put it into the heart of Judas to betray him — By this version the English reader would be led to apprehend, that it was at this paschal-supper that the devil first tempted Judas to betray Christ: but the original expression may be properly rendered, the devil having already put it into the heart of Judas, &c., for the participle beblhkotov is of the perfect tense, and denotes an action done at some time past, and the particle hdh, rendered now, often signifies already, or before: so that what Christ says here concerning Judas, may refer to what had passed between him and the chief priests, after the reproof given him in the supper at Bethany. And therefore when John says afterward, (verse 27,) that after the sop was given him, Satan entered into Judas, the meaning must be, that he was then again incited by the devil to execute the treachery which he had before resolved upon, by a like instigation of the same evil spirit.

Ver. 2. Supper being ended; deipou genomenou. The versions vary here, the greek participle being often used as an aörist of indefinite time. Here therefore it may regard what our learned grammarian Mr. Harris calls middle time. Then the reading will be, “while they were at supper.” Our Saviour having supped before the others had quite finished, rose up from supper, and laid aside his garments [garment] and took a towel and girded himself. John does not relate the sacrament of the Lord’s supper, that having been done correctly by other evangelists.

But it should not escape remark, that ten families usually joined to eat one paschal lamb. By consequence each had but a morsel, and must have had other food to complete the supper. Of this we have no account, the custom being known to all. But on this point the evangelists are harmonious, that after supper the Lord took bread, and brake it with eulogies. After that he took the cup, as stated in Matthew 26:26. Luke 22:14-23.

2. Supper being ended—It is plain from 25-28 that the supper was not ended. The present phrase, as the best scholars now agree, should be rendered the supper having arrived, or being in process. It appears from Luke’s account, that as they took their reclining couches at the table, a strife arose for precedency; and by this is explained the ablution of the apostles’ feet by Jesus now performed; namely, as an acted reproof of their emulation, and a lesson of humility and peace. The devil… unto the heart of Judas—The Evangelist intimates by this parenthesis, that while Jesus is dispensing his lessons of love, Satan is instigating Judas’ plans of treason.

V. 3. Jesus knowing-Though conscious of his own greatness, thus humbled himself.

Verse 3. Knowing that the Father had given, &c.] Our Lord, seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honours and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ; as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them,-that true greatness consisted in the depth of humility, and that those who were the willing servants of all should be the highest in the account of God.

Verses 3-6. Jesus knowing that the Father had given all things into his hands, and that he was come from God, &c. — That is, although he was conscious of his own greatness, as being invested with the government of all things, and as having existed in heaven before he appeared on earth, and as being sure of returning to heaven again to reign there; yet he humbled himself in the manner here related, descended to the mean office of a slave, and washed the feet of his own disciples; an action which might justly excite our wonder, if we had not proofs of his much greater humiliation, in making himself of no reputation for the great work of man’s redemption. He riseth from supper — This implies, that in some sense supper was begun. Probably the ante-past had been taken, which is mentioned by the Jews as preceding the eating of the paschal lamb, and they tell us, that it was then usual for the master of the family to wash his hands, a custom which, it is said, the Jews continue still. And laid aside his garments — Namely, his upper garments, which would have hindered him. After that, he poureth water into a basin — A large vessel, usually placed for this very purpose wherever the Jews supped. Then cometh he to Simon Peter — Namely, after he had washed the feet of those who sat nearest to him; and Peter saith, Lord, dost thou wash — Dost thou purpose, or go about to wash; my feet? — Thou who art the Son of God, the Messiah, and consequently the king of the Jews, shalt thou wash my feet, who am thy disciple, a poor fisherman, and, what is still more degrading, an unworthy sinner.

3. Went to God—That departure which the crime of Judas is preparing, and for which Jesus is now to prepare his disciples.

V. 4. Layeth aside his garments-That part of them which would have hindered him.

Verse 4. He riseth from supper] Not from eating, as Bishop Pearce has well observed, but from his place at table; probably the dishes were not as yet laid down, though the guests were seated. According to the custom of the Jews and other Asiatics, this washing must have taken place before the supper. See Clarke on “John 13:2”.

Laid aside his garments] That is, his gown or upper coat, with the girdle wherewith it was girded close to his tunic or under coat; and, instead of this girdle, he tied a towel about him: 1. that he might appear in the character of a servant; and 2. that he might have it in readiness to dry their feet after he had washed them.

Verses 3-6. Jesus knowing that the Father had given all things into his hands, and that he was come from God, &c. — That is, although he was conscious of his own greatness, as being invested with the government of all things, and as having existed in heaven before he appeared on earth, and as being sure of returning to heaven again to reign there; yet he humbled himself in the manner here related, descended to the mean office of a slave, and washed the feet of his own disciples; an action which might justly excite our wonder, if we had not proofs of his much greater humiliation, in making himself of no reputation for the great work of man’s redemption. He riseth from supper — This implies, that in some sense supper was begun. Probably the ante-past had been taken, which is mentioned by the Jews as preceding the eating of the paschal lamb, and they tell us, that it was then usual for the master of the family to wash his hands, a custom which, it is said, the Jews continue still. And laid aside his garments — Namely, his upper garments, which would have hindered him. After that, he poureth water into a basin — A large vessel, usually placed for this very purpose wherever the Jews supped. Then cometh he to Simon Peter — Namely, after he had washed the feet of those who sat nearest to him; and Peter saith, Lord, dost thou wash — Dost thou purpose, or go about to wash; my feet? — Thou who art the Son of God, the Messiah, and consequently the king of the Jews, shalt thou wash my feet, who am thy disciple, a poor fisherman, and, what is still more degrading, an unworthy sinner.

4. Riseth from supper—Interrupts the meal to interpose the lesson. Laid aside his garments—His outside raiment, in order to perform his task without impediment.

V. 5. Into the basin-A large vessel was usually placed for this very purpose, wherever the Jews supped.

Verse 5. Poureth water into a bason, &c.] This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a SERVANT, to WASH the FEET of the SERVANTS of my lord, 1 Samuel 25:41. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only; but this is not likely: the verb arcesqai in the sacred writings, signifies, not only to commence, but to finish an act, Acts 1:1; and in the Septuagint, Genesis 2:3. There is every reason to believe that he washed the feet of all the twelve. See Clarke on “John 13:9”.

Verses 3-6. Jesus knowing that the Father had given all things into his hands, and that he was come from God, &c. — That is, although he was conscious of his own greatness, as being invested with the government of all things, and as having existed in heaven before he appeared on earth, and as being sure of returning to heaven again to reign there; yet he humbled himself in the manner here related, descended to the mean office of a slave, and washed the feet of his own disciples; an action which might justly excite our wonder, if we had not proofs of his much greater humiliation, in making himself of no reputation for the great work of man’s redemption. He riseth from supper — This implies, that in some sense supper was begun. Probably the ante-past had been taken, which is mentioned by the Jews as preceding the eating of the paschal lamb, and they tell us, that it was then usual for the master of the family to wash his hands, a custom which, it is said, the Jews continue still. And laid aside his garments — Namely, his upper garments, which would have hindered him. After that, he poureth water into a basin — A large vessel, usually placed for this very purpose wherever the Jews supped. Then cometh he to Simon Peter — Namely, after he had washed the feet of those who sat nearest to him; and Peter saith, Lord, dost thou wash — Dost thou purpose, or go about to wash; my feet? — Thou who art the Son of God, the Messiah, and consequently the king of the Jews, shalt thou wash my feet, who am thy disciple, a poor fisherman, and, what is still more degrading, an unworthy sinner.

5. Began to wash—The act of washing is a double emblem, symbolizing first, the duty of humble service to our brother, and second, the purification of the soul from sin. Both these solemn meanings are supremely combined in the great act of Jesus, by which he humbles himself unto death for our sakes, and purifies our souls by his blood. Different parts of the dialogue now ensuing refer to these two meanings.

Verse 6. Lord, dost THOU wash MY feet?] Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord, but never saw his condescension so particularly marked as in this instance.

Verses 3-6. Jesus knowing that the Father had given all things into his hands, and that he was come from God, &c. — That is, although he was conscious of his own greatness, as being invested with the government of all things, and as having existed in heaven before he appeared on earth, and as being sure of returning to heaven again to reign there; yet he humbled himself in the manner here related, descended to the mean office of a slave, and washed the feet of his own disciples; an action which might justly excite our wonder, if we had not proofs of his much greater humiliation, in making himself of no reputation for the great work of man’s redemption. He riseth from supper — This implies, that in some sense supper was begun. Probably the ante-past had been taken, which is mentioned by the Jews as preceding the eating of the paschal lamb, and they tell us, that it was then usual for the master of the family to wash his hands, a custom which, it is said, the Jews continue still. And laid aside his garments — Namely, his upper garments, which would have hindered him. After that, he poureth water into a basin — A large vessel, usually placed for this very purpose wherever the Jews supped. Then cometh he to Simon Peter — Namely, after he had washed the feet of those who sat nearest to him; and Peter saith, Lord, dost thou wash — Dost thou purpose, or go about to wash; my feet? — Thou who art the Son of God, the Messiah, and consequently the king of the Jews, shalt thou wash my feet, who am thy disciple, a poor fisherman, and, what is still more degrading, an unworthy sinner.

6. Cometh he to Simon Peter—The language implies that he had washed several without opposition until he comes to Peter. Peter, therefore, clearly, was not the first washed; but he is the first and only one whose impulsive nature prompts a refusal. Dost thou wash my feet?—The emphatic words here are thou and my. Dost thou, my God incarnate, wash my feet, who am unholy? Peter, therefore, means to exhibit humility before his Lord. But it is a noisy, self-sufficient humility, inferior to and less than the silent submission of the other disciples to their Lord. But Peter must display his humility, and so deteriorates it.

V. 7. What I do thou knowest not now; but thou shalt know hereafter-We do not now know perfectly any of his works, either of creation, providence, or grace. It is enough that we can love and obey now, and that we shall know hereafter.

Verse 7. What I do thou knowest not now, &c.] As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it.

Thou shalt know hereafter.] meta tauta, after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing: see John 13:12-17. I cannot think that this refers to any particular instruction received on this head after the day of pentecost, as some have conjectured.

Verses 7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, leloumenov, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the apoduthrion, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.

7. Thou knowest not now—The import of this act, deep as the very love and humiliation of Christ in his atoning death, Peter as yet could not know. Thou shalt know hereafter—When the great transaction is done—when the Pentecostal Spirit is given—when the rich unction of inspiration is bestowed, then, Peter, thou shalt deeply realize the depth of meaning in this act; but its full depth it shall take eternity to reveal.

V. 8. If I wash thee not-If thou dost not submit to my will, thou hast no part with me-Thou art not my disciple. In a more general sense it may mean, If I do not wash thee in my blood, and purify thee by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom.

Verse 8. If I wash thee not, thou hast no part with me.] Thou canst not be my disciple unless I wash thee. It is certain Christ did not mean to exclude him from the apostolic office, if he should persist, through the deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual; of something that concerned the salvation of Peter; and without which washing he could neither be an apostle or be finally saved; therefore our Lord said, If I wash thee not, thou hast no part with me. There is a mystical washing by the blood of Christ, 1 John 1:7; and by his Spirit, 1 Corinthians 6:11; Titus 3:5, 6. It was the common custom of our Lord to pass from sensible and temporal things to those which were spiritual and eternal; and to take occasion from every thing that presented itself, to instruct his disciples, and to raise their souls to God. If the discourse was of bread, water, leaven, father, mother, riches, &c., he immediately changed the literal sense, and under the figure of these things, spoke of matters altogether spiritual and Divine. I have met with many good persons who have attempted to imitate our blessed Lord in this, but I never knew one to succeed in it. The reason is, it requires not only very deep piety, but sound sense, together with an accurate knowledge of the nature and properties of the subjects which, in this way, the person wishes to illustrate; and very few can be found who have such deep, philosophical knowledge as such cases require. The large folio which a good-intentioned man printed on the metaphors is, alas! a standing proof how little mere piety can do in matters of this kind, where the sciences, and especially practical philosophy, are totally wanting. Jesus Christ was a consummate philosopher: every subject appears grand and noble in his hands. See an ample proof in the preceding chapter, John 12:24.

Verses 7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, leloumenov, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the apoduthrion, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.

Ver. 8. If I wash thee not, thou hast no part with me. Peter now understood that more was intended by this washing than merely a lesson of humility; that it symbolized the washing of regeneration, and the renewing of the Holy Ghost. Titus 3:5.

8. Peter saith—It were wise for Peter, at least now, to be silent and submissive. He has a chance to exercise that profound humility which trusts in God amid the mysteries of life, saying, we know not now but shall know hereafter. Never wash my feet—Peter at last, in his presumptuous humility, is utterly disobedient. He is imperative upon his Lord and Master. He imposes a never, a prohibition to last for ever. Hence now the stern rebuke of Jesus, If I wash thee not, thou hast no part with me. If the reality which requires this symbol be not performed, as thy disobedience will secure that it shall not, thou and I are separate forever. The same pride which in self-deception repels this washing service of thy Lord, rejects the washing of his atonement. Thou wilt not be washed with water in body, and thou canst not be washed with blood in soul; and thy impure nature can have no part with me.

V. 9. Lord, not my feet only-How fain would man be wiser than God! Yet this was well meant, though ignorant earnestness.

Verse 9. Lord, not my feet only, &c.] It appears that Peter entered into our Lord’s meaning, and saw that this was emblematical of a spiritual cleansing: therefore he wishes to be completely washed.

Verses 7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, leloumenov, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the apoduthrion, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.

9. Not my feet only—Peter is now brought to his senses. He sees that his wilful humility is pride and disobedience. He perceives the spiritual import of our Saviour’s language and purpose. He had early in his apostleship bid his Lord depart from him, for he was a sinful man. He sees that this washing implies the cleansing of the soul from sin, and now he prays that that sanctification may be complete. His every member is impregnated with sin, and becomes the instrument of sin. If thou wilt cleanse me at all, Lord, let the work be complete.

V. 10. And so ye, having been already cleansed, need only to wash your feet-That is, to walk holy and undefiled.

Verse 10. He that is washed] That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice.

Needeth not save to wash his feet] To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes. If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed-who is justified through the blood of the Lamb, needeth only to wash his feet-to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification.

Ye are clean, but not all] Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean.

Verses 7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, leloumenov, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the apoduthrion, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.

10. Needeth not save… his feet—For in this act of washing the feet, which, being the lowest part of the body, are the emblem of our entire impure nature, the cleansing away of our entire impurity is symbolized. Clean, but not all—Clean, not merely by this act of washing, but clean by the forgiving power of my blood; clean even in spite of their just previous contention for the precedency. For, in spite of that imperfection, there was in their heart a predominant faith in and love to him their justifying Saviour. Yet not all clean; for there was one in whom that faith and love were overborne, neutralized, and destroyed by a supreme purpose of treason.

Verses 7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, leloumenov, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the apoduthrion, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.

11. Who should betray him—Who was about to betray him.

Verse 12. Know ye what I have done] Our Lord had told Peter, in the presence of the rest, John 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 ginwskete might be translated in the imperative mood, CONSIDER what I have done.

Verses 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 — O didaskalov kai o kuriov, 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, (Luke 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.

§ 123.—JESUS WASHES THE FEET OF HIS DISCIPLES, 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 Matthew 26:2, 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.

Verse 13. Ye call me Master and Lord] oJ didaskalov kai o kuriov, similar to ybr Rabbi, and rm Mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, yrwmw ybr Rabbi vemore, my master, my lord!

Verses 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 — O didaskalov kai o kuriov, 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, (Luke 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.

13. Master and Lord—Literally, the Master and the Lord; using the titles as the disciples applied them to him.

V. 14. Ye ought also 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 the 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, 1. In every possible way to assist each other in attaining that purity; 2. 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.

Verse 14. Ye also ought to wash one another feet.] That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honour to yourselves.

Verses 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 — O didaskalov kai o kuriov, 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, (Luke 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.

14. Ought to wash one another’s feet—The pious Moravians, even at the present day, practice the ceremony of washing each other’s feet. But there is little reason to suppose that this slight language of our Lord is used to institute a perpetual sacrament of this kind. The words bear no comparison with the full and solemn precision with which the Lord’s Supper is instituted as a modified continuation of the ancient Passover. Nor is there any indication in the New Testament writings, nor in the earliest primitive documents, that such a sacrament was either established by the apostles or practised by the primitive Christians. Our Lord here performed the humblest of menial services as a lesson that they, renouncing strife for superiority, should condescend to the lowest offices for each other’s good. In every act of humble love toward a fellow-Christian or a fellow-being, we perform the reality of which this feet washing is the symbol, and we really obey the command to wash one another’s feet.

Verses 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 — O didaskalov kai o kuriov, 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, (Luke 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.

§ 123.—JESUS WASHES THE FEET OF HIS DISCIPLES, 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 Matthew 26:2, 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.

V. 16. The servant is not greater than his lord-Nor therefore ought to think much of either doing or suffering the same things.

Verse 16. The servant is not greater than his lord] Christ has ennobled the acts of humility by practising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord. Neither he that is sent] oude apostolov Nor an apostle. As I think these words were intended for the suppression of all worldly ambition and lordly conduct in the apostles and their successors in the ministry, therefore I think the original word apostolov, should be translated apostle, rather than he that is sent, because the former rendering ascertains and determines the meaning better.

Verses 16-20. Verily, the servant is not greater than his lord — And therefore ought not to think much either of doing or suffering the same things. If ye know these things — Therefore, knowing your duty in this particular, ye are happy if you practise it. I speak not of you all — When I call you happy; nor do I expect that all of you will hearken to me; I know whom I have chosen — I know there is one among you whom no instruction will profit, and that I should have called such a one to the apostleship need not surprise any of you, for I was well acquainted with the dispositions of each of you when I made choice of you, and did not make choice of a traitor to be my apostle through ignorance of his character; but that the Scripture may be fulfilled — Particularly Psalm 41:9; He that eateth bread with me — And has been nourished by my care and favour; hath lifted up his heel against me — Like an ungrateful brute, that kicks at the kind master who feeds him. Such treatment David met with from those whom he trusted, and such I know that I am to expect. Now I tell you before it come — I give you this intimation before I am betrayed; that when it is come to pass — That when what I thus foretel is accomplished, you may be so far from doubting of the truth of my mission on that account, that, on the contrary, you may more firmly believe that I am he — That I told you I was, even the true Messiah. Verily, he that receiveth whomsoever I send, receiveth me — I put my own honour upon you, my ambassadors; and assure you that he who receives in faith, love, and obedience, the doctrine of you my apostles, or of any other messengers whom I send to preach the word of eternal life, receives mine, and he who receives mine, receives that of him who sent me. Whatsoever therefore I shall suffer, let not your zeal to carry on my cause be lessened, but steadfastly persevere in your adherence to it, with a firm persuasion that I will support you in it; for in this view I look upon your interest as my own. See on Matthew 10:40; Luke 10:16.

§ 123.—JESUS WASHES THE FEET OF HIS DISCIPLES, 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 Matthew 26:2, 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.

Verse 17. If ye know these things, happy, &c.] True happiness consists in the knowledge of God, and in obedience to him. A man is not happy because he knows much; but because he receives much of the Divine nature, and is, in all his conduct, conformed to the Divine will. “They who have read many books (says Menu) are more exalted than such as have seldom studied; they who retain what they have read, than forgetful readers; they who fully understand, than such as only remember; and they who perform their known duty, than such as barely know it. Sacred knowledge and devotedness to God are the means by which a man can arrive at beatitude.” See Institutes of MENU, c. xii. Inst. 103, 104. For a heathen this saying is very remarkable.

Verses 16-20. Verily, the servant is not greater than his lord — And therefore ought not to think much either of doing or suffering the same things. If ye know these things — Therefore, knowing your duty in this particular, ye are happy if you practise it. I speak not of you all — When I call you happy; nor do I expect that all of you will hearken to me; I know whom I have chosen — I know there is one among you whom no instruction will profit, and that I should have called such a one to the apostleship need not surprise any of you, for I was well acquainted with the dispositions of each of you when I made choice of you, and did not make choice of a traitor to be my apostle through ignorance of his character; but that the Scripture may be fulfilled — Particularly Psalm 41:9; He that eateth bread with me — And has been nourished by my care and favour; hath lifted up his heel against me — Like an ungrateful brute, that kicks at the kind master who feeds him. Such treatment David met with from those whom he trusted, and such I know that I am to expect. Now I tell you before it come — I give you this intimation before I am betrayed; that when it is come to pass — That when what I thus foretel is accomplished, you may be so far from doubting of the truth of my mission on that account, that, on the contrary, you may more firmly believe that I am he — That I told you I was, even the true Messiah. Verily, he that receiveth whomsoever I send, receiveth me — I put my own honour upon you, my ambassadors; and assure you that he who receives in faith, love, and obedience, the doctrine of you my apostles, or of any other messengers whom I send to preach the word of eternal life, receives mine, and he who receives mine, receives that of him who sent me. Whatsoever therefore I shall suffer, let not your zeal to carry on my cause be lessened, but steadfastly persevere in your adherence to it, with a firm persuasion that I will support you in it; for in this view I look upon your interest as my own. See on Matthew 10:40; Luke 10:16.

Ver. 17. If ye know these things, happy are ye if ye do them. Our Lord here intimates the necessity of knowledge in order to practice, and the necessity of practice in order to happiness. A man may know the will of God indeed, and not do it; but he can never do the will of God acceptably, and not know it. The knowledge of God’s will and our duty, and the practice of it, may be, and are too often separated; but the practice of religion, and doing what we know to be our duty, is the only way to true happiness.

Learn hence, that Christ does not approve a blind obedience in his people, but requires that their practice and obedience be founded upon understanding and knowledge. That the first care of those that will be Christ’s disciples and followers must be this, with all seriousness to apply themselves to the knowledge of their Master’s will; that, next to the knowledge of our duty, our first and chief care must be to practise every thing that we understand and know to be our duty. That a right knowledge and practice of our duty will certainly make us happy. “If ye know these things, happy are ye if ye do them.”

17. If ye know… do—If this lesson has entered your understanding, cease all strife for predominancy, and only surpass in service to each other.

V. 18. I speak not of you all-When I call you happy, I know one of you twelve whom I have chosen, will betray me; whereby that scripture will be fulfilled. Psalm 41:9.

Verse 18. I speak not of you all] This is a continuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis.

I know whom I have chosen] I am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself. That the scripture may be fulfilled] Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, Psalm 41:9, who was one of the most express emblems of this traitor. See on John 12:38, 39.

He that eateth bread with me] That is, he who was in habits of the utmost intimacy with me.

Hath lifted up his heel] An allusion to a restive, ill-natured horse, that sometimes kicks even the person who feeds and takes care of him.

Verses 16-20. Verily, the servant is not greater than his lord — And therefore ought not to think much either of doing or suffering the same things. If ye know these things — Therefore, knowing your duty in this particular, ye are happy if you practise it. I speak not of you all — When I call you happy; nor do I expect that all of you will hearken to me; I know whom I have chosen — I know there is one among you whom no instruction will profit, and that I should have called such a one to the apostleship need not surprise any of you, for I was well acquainted with the dispositions of each of you when I made choice of you, and did not make choice of a traitor to be my apostle through ignorance of his character; but that the Scripture may be fulfilled — Particularly Psalm 41:9; He that eateth bread with me — And has been nourished by my care and favour; hath lifted up his heel against me — Like an ungrateful brute, that kicks at the kind master who feeds him. Such treatment David met with from those whom he trusted, and such I know that I am to expect. Now I tell you before it come — I give you this intimation before I am betrayed; that when it is come to pass — That when what I thus foretel is accomplished, you may be so far from doubting of the truth of my mission on that account, that, on the contrary, you may more firmly believe that I am he — That I told you I was, even the true Messiah. Verily, he that receiveth whomsoever I send, receiveth me — I put my own honour upon you, my ambassadors; and assure you that he who receives in faith, love, and obedience, the doctrine of you my apostles, or of any other messengers whom I send to preach the word of eternal life, receives mine, and he who receives mine, receives that of him who sent me. Whatsoever therefore I shall suffer, let not your zeal to carry on my cause be lessened, but steadfastly persevere in your adherence to it, with a firm persuasion that I will support you in it; for in this view I look upon your interest as my own. See on Matthew 10:40; Luke 10:16.

18. I speak not of you all—Approaching the hour of his passion, the thoughts of the Lord verge again and again toward his betrayer. Amid this discourse of consolation, counsel, and love, the one dark exception rises up before him. Know whom I have chosen—He knew, of the entire twelve, the fidelity of most and the treason of one.

Verse 19. That-ye may believe] These frequent predictions of his death, so circumstantial in themselves, had the most direct tendency to confirm the disciples, not only in the belief of his being the Messiah, but also in that of his omniscience.

Verses 16-20. Verily, the servant is not greater than his lord — And therefore ought not to think much either of doing or suffering the same things. If ye know these things — Therefore, knowing your duty in this particular, ye are happy if you practise it. I speak not of you all — When I call you happy; nor do I expect that all of you will hearken to me; I know whom I have chosen — I know there is one among you whom no instruction will profit, and that I should have called such a one to the apostleship need not surprise any of you, for I was well acquainted with the dispositions of each of you when I made choice of you, and did not make choice of a traitor to be my apostle through ignorance of his character; but that the Scripture may be fulfilled — Particularly Psalm 41:9; He that eateth bread with me — And has been nourished by my care and favour; hath lifted up his heel against me — Like an ungrateful brute, that kicks at the kind master who feeds him. Such treatment David met with from those whom he trusted, and such I know that I am to expect. Now I tell you before it come — I give you this intimation before I am betrayed; that when it is come to pass — That when what I thus foretel is accomplished, you may be so far from doubting of the truth of my mission on that account, that, on the contrary, you may more firmly believe that I am he — That I told you I was, even the true Messiah. Verily, he that receiveth whomsoever I send, receiveth me — I put my own honour upon you, my ambassadors; and assure you that he who receives in faith, love, and obedience, the doctrine of you my apostles, or of any other messengers whom I send to preach the word of eternal life, receives mine, and he who receives mine, receives that of him who sent me. Whatsoever therefore I shall suffer, let not your zeal to carry on my cause be lessened, but steadfastly persevere in your adherence to it, with a firm persuasion that I will support you in it; for in this view I look upon your interest as my own. See on Matthew 10:40; Luke 10:16.

19. Tell you… believe—The ruin wrought by the treason of Judas might seem to the apostles a proof that the claims of Jesus were vain, and his Messiahship a fiction. But when it is the very event by Jesus foretold, it is a proof not a refutation of that Messiahship. That I am he—That I am the Son of God, who have chosen, (verse 18,) and sent you forth. And this, as we shall soon see, explains the connection, so much disputed, with the following verse.

V. 20. And I put my own honour upon you, my ambassadors. Matthew 10:40.

Verse 20. He that received whomsoever I send] See similar words, Matthew 10:40, &c. Our Lord spoke this to comfort his disciples: he showed them that, although they should be rejected by many, they would be received by several; and that whoever received them should reap the utmost benefit by it.

Verses 16-20. Verily, the servant is not greater than his lord — And therefore ought not to think much either of doing or suffering the same things. If ye know these things — Therefore, knowing your duty in this particular, ye are happy if you practise it. I speak not of you all — When I call you happy; nor do I expect that all of you will hearken to me; I know whom I have chosen — I know there is one among you whom no instruction will profit, and that I should have called such a one to the apostleship need not surprise any of you, for I was well acquainted with the dispositions of each of you when I made choice of you, and did not make choice of a traitor to be my apostle through ignorance of his character; but that the Scripture may be fulfilled — Particularly Psalm 41:9; He that eateth bread with me — And has been nourished by my care and favour; hath lifted up his heel against me — Like an ungrateful brute, that kicks at the kind master who feeds him. Such treatment David met with from those whom he trusted, and such I know that I am to expect. Now I tell you before it come — I give you this intimation before I am betrayed; that when it is come to pass — That when what I thus foretel is accomplished, you may be so far from doubting of the truth of my mission on that account, that, on the contrary, you may more firmly believe that I am he — That I told you I was, even the true Messiah. Verily, he that receiveth whomsoever I send, receiveth me — I put my own honour upon you, my ambassadors; and assure you that he who receives in faith, love, and obedience, the doctrine of you my apostles, or of any other messengers whom I send to preach the word of eternal life, receives mine, and he who receives mine, receives that of him who sent me. Whatsoever therefore I shall suffer, let not your zeal to carry on my cause be lessened, but steadfastly persevere in your adherence to it, with a firm persuasion that I will support you in it; for in this view I look upon your interest as my own. See on Matthew 10:40; Luke 10:16.

Ver. 20. He that receiveth whomsoever I send, receiveth me. There is an identity of glory between the mission of Christ, and that of the apostles, as stated before when he sent the twelve to preach. Matthew 10:40. But the words are repeated here to show the greatness of Judas’s sin, by the addition of incomparable apostasy. Jesus, on announcing the treason, was troubled in spirit; he felt in his breast a mysterious perturbation of grief and indignation.

20. Receiveth whomsoever I send, receiveth me—The fulfilment of my prediction, in the treason of Judas, proves that your commission is from the Son of God; and the truth remains sure, that he who receiveth you whom I send, receiveth the Son of God; and receiveth the Father who sent him.

V. 21. One of you-The speaking thus indefinitely at first was profitable to them all.

Verse 21. Was troubled in spirit.] See Clarke’s note on “John 11:33”.

And testified] Spoke with great earnestness.

Shall betray me.] paradwsei me, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited?-that he should repent of his iniquity, and turn and find mercy?

Verses 21, 22. When Jesus had thus said, he was troubled in spirit — To think of so ungrateful and impious a design in one so near him, and so much obliged to him; and testified — As they sat together, and were eating the paschal-supper, Mark 14:18; Verily, one of you shall betray me — Verily, how incredible soever what I now say may appear to you, one of you, who is eating with me in this friendly and intimate manner; even one of you, my apostles and constant followers, shall, or will betray me, to those that thirst for my blood. None, indeed, could be said to betray him but those in whom he reposed confidence, and were the witnesses of his retirement. This did not lay Judas under any fatal necessity of committing the sin here spoken of; for though the event followed according to the prediction, yet it was not caused by the prediction, but would have equally happened if no such prediction had been uttered. Our Lord’s speaking thus indefinitely at first, and only saying, one of you, was profitable to them all, as leading them all seriously to examine themselves. Then the disciples looked one on another — For some time, in silence, and with great astonishment; doubting of whom he spake — And studious to observe in whose countenance they might read any peculiar confusion, which might look like an indication of guilt.

Ver. 21. Jesus — was troubled in spirit, and so deeply as to be perceived. The first enunciation of this anguish was, “one of you shall betray me!” What silence — what thoughts — what feelings! — After this silence, Peter made a sign to John, that he should ask which it was that should betray him. John enquired by a whisper: but none of the disciples, except John, knew that Judas was the man, till after the traitor had made his exit.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, 21-35. Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony. Matthew 26. Mark 14. Luke 22. John 13.

1. Jesus indicates that it shall be one of them 21:18. 21:21.

2. Answering their inquiries, he indicates that it is one near them, dipping into the same dish 22-24. 19-21. 22-24. 22.

3. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas 23-27.

4. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one 28-29.

5. Judas at last asks, Is it I? and Jesus, before them all, declares that it is he 25.

21. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; 11:33.

Verse 22. Looked one on another doubting of whom he spake.] See the notes on Matthew 26:20-25. Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas himself is not suspected. Is not this a proof that his general conduct had been such as to subject him to no suspicion?

Verses 21, 22. When Jesus had thus said, he was troubled in spirit — To think of so ungrateful and impious a design in one so near him, and so much obliged to him; and testified — As they sat together, and were eating the paschal-supper, Mark 14:18; Verily, one of you shall betray me — Verily, how incredible soever what I now say may appear to you, one of you, who is eating with me in this friendly and intimate manner; even one of you, my apostles and constant followers, shall, or will betray me, to those that thirst for my blood. None, indeed, could be said to betray him but those in whom he reposed confidence, and were the witnesses of his retirement. This did not lay Judas under any fatal necessity of committing the sin here spoken of; for though the event followed according to the prediction, yet it was not caused by the prediction, but would have equally happened if no such prediction had been uttered. Our Lord’s speaking thus indefinitely at first, and only saying, one of you, was profitable to them all, as leading them all seriously to examine themselves. Then the disciples looked one on another — For some time, in silence, and with great astonishment; doubting of whom he spake — And studious to observe in whose countenance they might read any peculiar confusion, which might look like an indication of guilt.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, 21-35. Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony. Matthew 26. Mark 14. Luke 22. John 13.

1. Jesus indicates that it shall be one of them 21:18. 21:21.

2. Answering their inquiries, he indicates that it is one near them, dipping into the same dish 22-24. 19-21. 22-24. 22.

3. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas 23-27.

4. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one 28-29.

5. Judas at last asks, Is it I? and Jesus, before them all, declares that it is he 25.

21. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; 11:33.

V. 23. There was lying in the bosom of Jesus-That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sidewise on couches. And each was said to lie in the bosom of him who was placed next above him.

One of the disciples whom Jesus loved-St. John avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him.

Verse 23. Now there was leaning on Jesus’ bosom] The Jews of those days, at their suppers, reclined, supported by their left arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. The person here mentioned was John, the writer of this history, who, being more tenderly loved by Christ than the rest, had always that place at table which was nearest to his Lord.

Verses 23-26. There was leaning on Jesus’s bosom — That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sideways on couches, and each was said to lie in the bosom of him who was placed next above him; one of the disciples whom Jesus loved — This was John, the memory of whose sweet disposition, and other amiable qualities, is perpetuated in the peculiar love which Jesus bare to him. He always avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him. Simon Peter, therefore — Not daring to ask Jesus himself; beckoned to him — The word neuei, thus rendered, might be more exactly translated, nodded, namely, he intimated his desire by a motion of his head; that he should ask him privately who it should be — Peter was probably desirous to know, not only that he might be sure it was not himself, but that, knowing who it was, he and the other disciples might withdraw from him, and guard against him, as also, if possible, prevent his design. It may appear to us a desirable thing to know who, in the church, will deceive us, yet let this suffice: Christ knows, though we do not. He then, lying on Jesus’s breast — That is, leaning backward, and secretly whispering; saith, Lord, who is it? Jesus answered — In his ear: so careful was he not to offend (if it had been possible) even Judas himself; He it is to whom I shall give a sop — To ywmion, the sop, which he took up while he was speaking; and when he had dipped the sop — In a thick kind of sauce made of dates, raisins, and other ingredients beaten together and properly diluted; he gave it to Judas Iscariot — Who took it readily enough, not suspecting the design of Christ’s giving it to him. See note on Matthew 26:20-25. The Jews still retain the use of such a sauce, which they call haroseth, made of such kind of ingredients, about the consistence of mortar, to represent the clay in which their forefathers wrought while they were under bondage to the Egyptians.

23. Leaning on Jesus’s bosom—Reclining next to him on the couch at table, whereby he could in a low voice address Jesus by turning back his head. Whom Jesus loved—By this expression, used by John some five times, he doubtless designates himself, (John 19:26; 20:2; 21:7, 20.) Twice he also mentions that he reclined on Jesus’s bosom, (John 21:20.) John was the youngest of the disciples; and without claiming any proud pre-eminence, or setting up for rival to Peter for the primacy, he tenderly remembers that Jesus had for him a peculiar love. He was the youngest, tenderest, feeblest lamb of the flock.

V. 24. Simon Peter-Behind Jesus, who lay between them.

Verses 23-26. There was leaning on Jesus’s bosom — That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sideways on couches, and each was said to lie in the bosom of him who was placed next above him; one of the disciples whom Jesus loved — This was John, the memory of whose sweet disposition, and other amiable qualities, is perpetuated in the peculiar love which Jesus bare to him. He always avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him. Simon Peter, therefore — Not daring to ask Jesus himself; beckoned to him — The word neuei, thus rendered, might be more exactly translated, nodded, namely, he intimated his desire by a motion of his head; that he should ask him privately who it should be — Peter was probably desirous to know, not only that he might be sure it was not himself, but that, knowing who it was, he and the other disciples might withdraw from him, and guard against him, as also, if possible, prevent his design. It may appear to us a desirable thing to know who, in the church, will deceive us, yet let this suffice: Christ knows, though we do not. He then, lying on Jesus’s breast — That is, leaning backward, and secretly whispering; saith, Lord, who is it? Jesus answered — In his ear: so careful was he not to offend (if it had been possible) even Judas himself; He it is to whom I shall give a sop — To ywmion, the sop, which he took up while he was speaking; and when he had dipped the sop — In a thick kind of sauce made of dates, raisins, and other ingredients beaten together and properly diluted; he gave it to Judas Iscariot — Who took it readily enough, not suspecting the design of Christ’s giving it to him. See note on Matthew 26:20-25. The Jews still retain the use of such a sauce, which they call haroseth, made of such kind of ingredients, about the consistence of mortar, to represent the clay in which their forefathers wrought while they were under bondage to the Egyptians.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, 21-35. Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony. Matthew 26. Mark 14. Luke 22. John 13.

1. Jesus indicates that it shall be one of them 21:18. 21:21.

2. Answering their inquiries, he indicates that it is one near them, dipping into the same dish 22-24. 19-21. 22-24. 22.

3. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas 23-27.

4. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one 28-29.

5. Judas at last asks, Is it I? and Jesus, before them all, declares that it is he 25.

21. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; 11:33.

V. 25. Leaning down, and so asking him privately.

Verse 25. He then lying on Jesus’ breast] epipeswn, laying his head against the breast of Christ, in a loving, respectful manner. As the expressions in the text are different here from those in the preceding verse, it shows that John altered his position at table, in order to ask the question which Peter suggested, which he probably did by whispering to our Lord; for, from John 13:28, we may learn that the other disciples had not heard what John said; and it is likely that the following words-It is he to whom I shall give the morsel when I have dipped it, were whispered back by Christ to John.

Verses 23-26. There was leaning on Jesus’s bosom — That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sideways on couches, and each was said to lie in the bosom of him who was placed next above him; one of the disciples whom Jesus loved — This was John, the memory of whose sweet disposition, and other amiable qualities, is perpetuated in the peculiar love which Jesus bare to him. He always avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him. Simon Peter, therefore — Not daring to ask Jesus himself; beckoned to him — The word neuei, thus rendered, might be more exactly translated, nodded, namely, he intimated his desire by a motion of his head; that he should ask him privately who it should be — Peter was probably desirous to know, not only that he might be sure it was not himself, but that, knowing who it was, he and the other disciples might withdraw from him, and guard against him, as also, if possible, prevent his design. It may appear to us a desirable thing to know who, in the church, will deceive us, yet let this suffice: Christ knows, though we do not. He then, lying on Jesus’s breast — That is, leaning backward, and secretly whispering; saith, Lord, who is it? Jesus answered — In his ear: so careful was he not to offend (if it had been possible) even Judas himself; He it is to whom I shall give a sop — To ywmion, the sop, which he took up while he was speaking; and when he had dipped the sop — In a thick kind of sauce made of dates, raisins, and other ingredients beaten together and properly diluted; he gave it to Judas Iscariot — Who took it readily enough, not suspecting the design of Christ’s giving it to him. See note on Matthew 26:20-25. The Jews still retain the use of such a sauce, which they call haroseth, made of such kind of ingredients, about the consistence of mortar, to represent the clay in which their forefathers wrought while they were under bondage to the Egyptians.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, 21-35. Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony. Matthew 26. Mark 14. Luke 22. John 13.

1. Jesus indicates that it shall be one of them 21:18. 21:21.

2. Answering their inquiries, he indicates that it is one near them, dipping into the same dish 22-24. 19-21. 22-24. 22.

3. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas 23-27.

4. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one 28-29.

5. Judas at last asks, Is it I? and Jesus, before them all, declares that it is he 25.

21. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; 11:33.

V. 26. Jesus answered-In his ear. So careful was he not to offend (if it had been possible) even Judas himself.

The sop-Which he took up while he was speaking.

He giveth it to Judas-And probably the other disciples thought Judas peculiarly happy! But when even this instance of our Lord's tenderness could not move him, then Satan took full possession.

Verse 26. And when he had dipped the sop] Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord’s answer; but they no doubt heard the words, That thou doest do quickly-and might understand them as above.

Verses 23-26. There was leaning on Jesus’s bosom — That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sideways on couches, and each was said to lie in the bosom of him who was placed next above him; one of the disciples whom Jesus loved — This was John, the memory of whose sweet disposition, and other amiable qualities, is perpetuated in the peculiar love which Jesus bare to him. He always avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him. Simon Peter, therefore — Not daring to ask Jesus himself; beckoned to him — The word neuei, thus rendered, might be more exactly translated, nodded, namely, he intimated his desire by a motion of his head; that he should ask him privately who it should be — Peter was probably desirous to know, not only that he might be sure it was not himself, but that, knowing who it was, he and the other disciples might withdraw from him, and guard against him, as also, if possible, prevent his design. It may appear to us a desirable thing to know who, in the church, will deceive us, yet let this suffice: Christ knows, though we do not. He then, lying on Jesus’s breast — That is, leaning backward, and secretly whispering; saith, Lord, who is it? Jesus answered — In his ear: so careful was he not to offend (if it had been possible) even Judas himself; He it is to whom I shall give a sop — To ywmion, the sop, which he took up while he was speaking; and when he had dipped the sop — In a thick kind of sauce made of dates, raisins, and other ingredients beaten together and properly diluted; he gave it to Judas Iscariot — Who took it readily enough, not suspecting the design of Christ’s giving it to him. See note on Matthew 26:20-25. The Jews still retain the use of such a sauce, which they call haroseth, made of such kind of ingredients, about the consistence of mortar, to represent the clay in which their forefathers wrought while they were under bondage to the Egyptians.

Ver. 26. When he had dipped the sop, he gave it to Judas Iscariot. Yea, he gave it with indignation — What thou doest do quickly. Silence said more. I know the working of thy covetousness since the day thou heardst of the promised rewards set on my life. Yea, Satan also made haste. Immediately after the sop he entered the traitor, and hurried him on by his love of money to the grossest of treasons. Judas having committed the crime, could no longer bear the reproaches of his own conscience. He speedily destroyed himself, as related in Matthew 26:14. The prophecy of David was in him accomplished: “Let his days be few, and let another take his office.” Psalm 109:8. How awful to see a minister separated from his brethren for acts of gross immorality! And the love of women, of wine, and of money have generally been the causes of all such degradations. The interior dispositions of the heart become developed by the conduct of life.

26. Give a sop—The dipping in the same dish (Mark 14:20) and this giving the sop, are two things not to be confounded. By the former Jesus indicated that the betrayer was among those nearest him; the giving the sop was the signal by which he revealed to John which the traitor was. It must be remembered that the Orientals use neither knife nor fork, but eat in primitive style, with the fingers. It is a customary token of peculiar friendship to dip a piece of bread into the liquid sauce upon the table and hand it to some one of the guests. What a marvellous delicacy was this to perform this kindly office to his future betrayer. The love it indicated was real. This token of tender kindness from that outstretched innocent hand, should have melted the traitor’s heart, and have driven the devil from his soul. Immovably his hardness withstood this melting assault of love; and no wonder that Satan, who, at verse 2, had put treason into his heart, now, verse 27, completely entered into him.

V. 27. What thou doest, do quickly-This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas, that he could not be hid, and expressing his own readiness to suffer.

Verse 27. Satan entered into him.] He had entered into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous purpose. Some have thought that this morsel was the sacrament of the Lord’s Supper: but this is an utter mistake.

That thou doest, do quickly.] As if he had said: “Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned thyself to Satan; I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me; what thou art determined to do, and I to permit, do directly; delay not, I am ready.”

Verses 27-30. And after the sop Satan entered into him — More fully; “non secundum substantiam,” says Jerome, “sed secundum operationem,” not as to his substance, but as to his operation; as he is said to do when man’s will is fully inclined to obey his motions. Then said Jesus, That thou doest, do quickly — This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas that he could not be hid, and expressing his own readiness to suffer. No man at the table knew why he said this — That is, none except John and Judas, for John does not here include himself, but speaks of the other disciples; for though they could know nothing of the matter, in all probability he must have comprehended the meaning of Christ’s words to the traitor. Some thought because Judas had the bag — Had the keeping of the common purse, on which they were to subsist during their stay at Jerusalem; that Jesus had said, Buy that which we have need of against the feast — That is, the seven ensuing days of the feast; or that he should give something to the poor — These meanings were what first occurred to the disciples. But being in great perplexity on account of his declaration concerning the treachery of one of their number, they did not think much upon what he now said to Judas. The declaration which engrossed their attention had not pointed at any of them in particular, and the discovery of the person was made to John only. They were therefore swallowed up in grief, and each of them would fain have cleared himself, inquiring of Jesus, one by one, Lord, is it I? Matthew 26:22; Mark 14:19. Judas himself even, conscious as he was of his guilty purpose, also inquiring, with unparalleled impudence, Master, is it I? He then, having received the sop — With the awful words of his Master (giving him to know that his intentions were not concealed) sounding, as it were, in his ears; went immediately out — To the chief priests, or, went out soon, without any further reply, as euqewv, here rendered immediately, sometimes signifies: for it seems he stayed till the Lord’s supper was instituted: being so utterly abandoned as to be capable of committing his intended horrible crime, even with this aggravation; and it was night — Which was the time he had appointed to meet those who were consulting how to execute their purpose against the life of Jesus, and under the cover of it he went to them, and fulfilled his engagement in a little time, by delivering his Master into their hands.

27. Do quickly—This is properly no original command to do, and no permission of the act. It only requires that the act, wicked and forbidden though it be, should be rapid and brief. This both required his instant departure, which was a desirable result, and indicated that there was but a short time for the accomplishment of a stupendous destiny.

V. 28. None knew why he said this-Save John and Judas.

Verses 27-30. And after the sop Satan entered into him — More fully; “non secundum substantiam,” says Jerome, “sed secundum operationem,” not as to his substance, but as to his operation; as he is said to do when man’s will is fully inclined to obey his motions. Then said Jesus, That thou doest, do quickly — This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas that he could not be hid, and expressing his own readiness to suffer. No man at the table knew why he said this — That is, none except John and Judas, for John does not here include himself, but speaks of the other disciples; for though they could know nothing of the matter, in all probability he must have comprehended the meaning of Christ’s words to the traitor. Some thought because Judas had the bag — Had the keeping of the common purse, on which they were to subsist during their stay at Jerusalem; that Jesus had said, Buy that which we have need of against the feast — That is, the seven ensuing days of the feast; or that he should give something to the poor — These meanings were what first occurred to the disciples. But being in great perplexity on account of his declaration concerning the treachery of one of their number, they did not think much upon what he now said to Judas. The declaration which engrossed their attention had not pointed at any of them in particular, and the discovery of the person was made to John only. They were therefore swallowed up in grief, and each of them would fain have cleared himself, inquiring of Jesus, one by one, Lord, is it I? Matthew 26:22; Mark 14:19. Judas himself even, conscious as he was of his guilty purpose, also inquiring, with unparalleled impudence, Master, is it I? He then, having received the sop — With the awful words of his Master (giving him to know that his intentions were not concealed) sounding, as it were, in his ears; went immediately out — To the chief priests, or, went out soon, without any further reply, as euqewv, here rendered immediately, sometimes signifies: for it seems he stayed till the Lord’s supper was instituted: being so utterly abandoned as to be capable of committing his intended horrible crime, even with this aggravation; and it was night — Which was the time he had appointed to meet those who were consulting how to execute their purpose against the life of Jesus, and under the cover of it he went to them, and fulfilled his engagement in a little time, by delivering his Master into their hands.

28. No man at the table knew—Not even John knew until the traitor, as mentioned in the following verse, and as is mentioned by anticipation in verse 27, received the sop.

Verse 29. Buy those things that we have need of against the feast] Calmet’s observation here has weight so it. “The disciples who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the common opinion, must have begun the preceding evening, and Jesus have eaten the passover with his disciples the night before his death; but it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the Passover.” On this subject the reader is requested to consult the observations at the end of Mt. 26, where the subject is considered at large. See Clarke “Matthew 26:75”

Give something to the poor.] It is well known that our Lord and his disciples lived on public charity; and yet they gave alms out of what they had thus received. From this we learn that even those who live on charity themselves are expected to divide a little with those who are in deeper distress and want.

Verses 27-30. And after the sop Satan entered into him — More fully; “non secundum substantiam,” says Jerome, “sed secundum operationem,” not as to his substance, but as to his operation; as he is said to do when man’s will is fully inclined to obey his motions. Then said Jesus, That thou doest, do quickly — This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas that he could not be hid, and expressing his own readiness to suffer. No man at the table knew why he said this — That is, none except John and Judas, for John does not here include himself, but speaks of the other disciples; for though they could know nothing of the matter, in all probability he must have comprehended the meaning of Christ’s words to the traitor. Some thought because Judas had the bag — Had the keeping of the common purse, on which they were to subsist during their stay at Jerusalem; that Jesus had said, Buy that which we have need of against the feast — That is, the seven ensuing days of the feast; or that he should give something to the poor — These meanings were what first occurred to the disciples. But being in great perplexity on account of his declaration concerning the treachery of one of their number, they did not think much upon what he now said to Judas. The declaration which engrossed their attention had not pointed at any of them in particular, and the discovery of the person was made to John only. They were therefore swallowed up in grief, and each of them would fain have cleared himself, inquiring of Jesus, one by one, Lord, is it I? Matthew 26:22; Mark 14:19. Judas himself even, conscious as he was of his guilty purpose, also inquiring, with unparalleled impudence, Master, is it I? He then, having received the sop — With the awful words of his Master (giving him to know that his intentions were not concealed) sounding, as it were, in his ears; went immediately out — To the chief priests, or, went out soon, without any further reply, as euqewv, here rendered immediately, sometimes signifies: for it seems he stayed till the Lord’s supper was instituted: being so utterly abandoned as to be capable of committing his intended horrible crime, even with this aggravation; and it was night — Which was the time he had appointed to meet those who were consulting how to execute their purpose against the life of Jesus, and under the cover of it he went to them, and fulfilled his engagement in a little time, by delivering his Master into their hands.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, 21-35. Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony. Matthew 26. Mark 14. Luke 22. John 13.

1. Jesus indicates that it shall be one of them 21:18. 21:21.

2. Answering their inquiries, he indicates that it is one near them, dipping into the same dish 22-24. 19-21. 22-24. 22.

3. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas 23-27.

4. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one 28-29.

5. Judas at last asks, Is it I? and Jesus, before them all, declares that it is he 25.

21. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; 11:33.

V. 30. He went out-To the chief priests. But he returned afterward, and was with them when they ate the passover, Matthew 26:20, though not at the Lord's Supper.

Verse 30. He-went immediately out: and it was night.] He set off to Jerusalem from Bethany, which was about two miles distant; and, under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness.

Verses 27-30. And after the sop Satan entered into him — More fully; “non secundum substantiam,” says Jerome, “sed secundum operationem,” not as to his substance, but as to his operation; as he is said to do when man’s will is fully inclined to obey his motions. Then said Jesus, That thou doest, do quickly — This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas that he could not be hid, and expressing his own readiness to suffer. No man at the table knew why he said this — That is, none except John and Judas, for John does not here include himself, but speaks of the other disciples; for though they could know nothing of the matter, in all probability he must have comprehended the meaning of Christ’s words to the traitor. Some thought because Judas had the bag — Had the keeping of the common purse, on which they were to subsist during their stay at Jerusalem; that Jesus had said, Buy that which we have need of against the feast — That is, the seven ensuing days of the feast; or that he should give something to the poor — These meanings were what first occurred to the disciples. But being in great perplexity on account of his declaration concerning the treachery of one of their number, they did not think much upon what he now said to Judas. The declaration which engrossed their attention had not pointed at any of them in particular, and the discovery of the person was made to John only. They were therefore swallowed up in grief, and each of them would fain have cleared himself, inquiring of Jesus, one by one, Lord, is it I? Matthew 26:22; Mark 14:19. Judas himself even, conscious as he was of his guilty purpose, also inquiring, with unparalleled impudence, Master, is it I? He then, having received the sop — With the awful words of his Master (giving him to know that his intentions were not concealed) sounding, as it were, in his ears; went immediately out — To the chief priests, or, went out soon, without any further reply, as euqewv, here rendered immediately, sometimes signifies: for it seems he stayed till the Lord’s supper was instituted: being so utterly abandoned as to be capable of committing his intended horrible crime, even with this aggravation; and it was night — Which was the time he had appointed to meet those who were consulting how to execute their purpose against the life of Jesus, and under the cover of it he went to them, and fulfilled his engagement in a little time, by delivering his Master into their hands.

30. It was night—It is a dreary image here presented. This son of night goes through the darkness of night on his message of treason. The Evangelist closes the door upon him as with a shudder; and fairly rid of his presence, yet conscious of his purpose, Jesus breaks forth in a rapture of relief.

V. 31. Jesus saith-Namely, the next day; on Thursday, in the morning. Here the scene, as it were, is opened, for the discourse which is continued in the following chapters.

Now-While I speak this, the Son of man is glorified-Being fully entered into his glorious work of redemption. This evidently relates to the glory which belongs to his suffering in so holy and victorious a manner.

Verse 31. Now is the Son of man glorified] nun edoxasqh, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.

Verses 31, 32. When he was gone out — Having quitted the place in a mixture of rage and confusion, as being marked out both by Christ’s actions and words; Jesus said — To the rest of the disciples, as they sat at the table with him; Now — While I speak this; is the Son of man glorified — Or, is just on the point of being glorified; and God is glorified in him — Or, is about to be immediately glorified by the signal and extraordinary circumstances of his abasement and exaltation. And if God be glorified, &c. — Or, as ei o qeov edoxasqh may be rendered, seeing God is glorified in him; God shall also glorify him, &c. — That is, Seeing that he has already done great honour to God by the past actions of his life, and is about to honour him yet further by his sufferings and death, which will display the divine perfections, particularly God’s infinite love to men, in the most astonishing and amiable light; he is, in his turn, to receive glory from God; meaning, that in his human nature he was to be exalted to the highest dignity and power, or, as he himself expresses it, (Matthew 28:18,) to all power, or authority, in heaven and in earth; and that his mission from God was immediately to be supported by irrefragable attestations.

Ver. 31. Now is the Son of man glorified, as had been promised by a voice from heaven: John 12:28. We should always keep in mind the encouraging promises which are given to us from the Lord.

31. Now is the Son of man glorified—He whose spirit was just now so troubled at the dark side of events before him, now rises into exultation at the glory that crowns the darkness. Again the entire scene of crucifixion and ascension are concentrated and brought into a now, (see note on John 12:31,) and the whole is seen to be a glory. By the very cross and passion the Son of man is glorified. And as God has given the Son of his love for this great work, so God is glorified in him.

Verse 32. And shall straightway glorify him.] Or, glorify him, euquv, immediately; “he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, John 18:6, when the whole crowd that came to seize him were driven back with a word of his mouth, and fell to the ground.

Verses 31, 32. When he was gone out — Having quitted the place in a mixture of rage and confusion, as being marked out both by Christ’s actions and words; Jesus said — To the rest of the disciples, as they sat at the table with him; Now — While I speak this; is the Son of man glorified — Or, is just on the point of being glorified; and God is glorified in him — Or, is about to be immediately glorified by the signal and extraordinary circumstances of his abasement and exaltation. And if God be glorified, &c. — Or, as ei o qeov edoxasqh may be rendered, seeing God is glorified in him; God shall also glorify him, &c. — That is, Seeing that he has already done great honour to God by the past actions of his life, and is about to honour him yet further by his sufferings and death, which will display the divine perfections, particularly God’s infinite love to men, in the most astonishing and amiable light; he is, in his turn, to receive glory from God; meaning, that in his human nature he was to be exalted to the highest dignity and power, or, as he himself expresses it, (Matthew 28:18,) to all power, or authority, in heaven and in earth; and that his mission from God was immediately to be supported by irrefragable attestations.

32. Glorify him in himself—The Son shall glorify the Father by the excellence in himself; and the Father shall glorify the Son from the excellence in himself. Each has and is that in himself by which he glorifies the other. Straightway—Judas was to perform his work quickly, because the glorification of the cross was to be performed straightway.

V. 33. Ye cannot come-Not yet; being not yet ripe for it. John 7:34.

Verse 33. Little children] Or, rather, beloved children. teknia, a word frequently used by this apostle in his epistles. It is an expression which implies great tenderness and affection, and such as a fond mother uses to her most beloved babes. Now that Judas was gone out, he could use this epithet without any restriction of meaning.

Yet a little while] The end of my life is at hand; Judas is gone to consummate his treason; I have but a few hours to be with you, and you shall be by and by scattered.

Ye shall seek me] For a few days ye shall feel great distress because of my absence.

Whither I go, ye cannot come] Your time is not up. The Jews shall die in their sins, martyrs to their infidelity; but ye shall die in the truth, martyrs for your Lord.

Verses 33, 34. Little children — An expression intended to signify both their weakness and his tenderness and compassion; as if he had said, Ye whom I love with parental tenderness, and whom my heart pities under all your trials and sorrows; yet a little while, &c. — That is, It is but a very little while longer that I am to continue with you: a few hours more will part us; and ye shall seek me — Shall wish for my presence and converse when I am gone; and as I said to the Jews, (see John 7:34, and 8:21,) Whither I go ye cannot come — Not yet, being not yet prepared for it. A new commandment — As if he had said, But observe my parting words, and let them be written on your very hearts; for I give you what I may properly call a new commandment, enjoining a higher degree of mutual love than has generally been possessed and manifested among pious people to each other; a command which I press upon you by new motives, and a new example, and which from henceforth I would have you to consider as confirmed by a new sanction, and to keep ever fresh in your memories. The expression, which, says Dr. Doddridge, “signifies much more than merely a renewed command, is a strong and lively intimation, that the engagements to mutual love, peculiar in the Christian dispensation, are so singular and so cogent, that all other men, when compared with its votaries, may seem uninstructed in the school of friendship, and Jesus may appear, as it were, the first professor of that divine science.” “He called this a new commandment,” observes Dr. Macknight, “not because mutual love had never been enjoined on mankind before, but because it was a precept of peculiar excellence, for the word new in the Hebrew language [often] denotes excellence and truth, as appears from Psalm 33:3; Mark 1:27; Revelation 2:17; and because they were to exercise it under a new relation, according to a new measure, and from new motives. They were to love one another in the relation of his disciples, and with that degree of love which he had shown to them, for they were to lay down their lives for the brethren, 1 John 3:16. Withal they were to love from the consideration of his love, and in order to prove themselves his genuine disciples, by the warmth of their mutual affection.” So also Dr. Campbell: “Our Lord, by this, warns his disciples against taking for their model any example of affection whereunto the age could furnish them; or, indeed, any example less than the love which he all along, especially in his death, manifested for them.”

33. Little children—In presence of the stupendous events now transpiring they were indeed as little children, very infants. And as they were to be left by him, whose parent-like protection had thus far been over them, it is with exquisite tenderness that he applies to them this title; a title which John, as if impressed by the memory, repeats in his epistles. A little while—For the work was to be accomplished, as said in the last verse, straightway; in the course of a few hours. Unto the Jews— John 7:34. This he had said to the Jews in wrath, but to these in love.

V. 34. A new commandment-Not new in itself; but new in the school of Christ: for he had never before taught it them expressly. Likewise new, as to the degree of it, as I have loved you.

Verse 34. A new commandment I give unto you] In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbour as thyself, was a positive precept of the law, Leviticus 19:18, and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even AS I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbour AS himself, but he loved him MORE than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and disinterested as this. Our blessed Lord has outdone all the moral systems in the universe in two words: 1. Love your enemies; 2. Lay down your lives for each other.

Verses 33, 34. Little children — An expression intended to signify both their weakness and his tenderness and compassion; as if he had said, Ye whom I love with parental tenderness, and whom my heart pities under all your trials and sorrows; yet a little while, &c. — That is, It is but a very little while longer that I am to continue with you: a few hours more will part us; and ye shall seek me — Shall wish for my presence and converse when I am gone; and as I said to the Jews, (see John 7:34, and 8:21,) Whither I go ye cannot come — Not yet, being not yet prepared for it. A new commandment — As if he had said, But observe my parting words, and let them be written on your very hearts; for I give you what I may properly call a new commandment, enjoining a higher degree of mutual love than has generally been possessed and manifested among pious people to each other; a command which I press upon you by new motives, and a new example, and which from henceforth I would have you to consider as confirmed by a new sanction, and to keep ever fresh in your memories. The expression, which, says Dr. Doddridge, “signifies much more than merely a renewed command, is a strong and lively intimation, that the engagements to mutual love, peculiar in the Christian dispensation, are so singular and so cogent, that all other men, when compared with its votaries, may seem uninstructed in the school of friendship, and Jesus may appear, as it were, the first professor of that divine science.” “He called this a new commandment,” observes Dr. Macknight, “not because mutual love had never been enjoined on mankind before, but because it was a precept of peculiar excellence, for the word new in the Hebrew language [often] denotes excellence and truth, as appears from Psalm 33:3; Mark 1:27; Revelation 2:17; and because they were to exercise it under a new relation, according to a new measure, and from new motives. They were to love one another in the relation of his disciples, and with that degree of love which he had shown to them, for they were to lay down their lives for the brethren, 1 John 3:16. Withal they were to love from the consideration of his love, and in order to prove themselves his genuine disciples, by the warmth of their mutual affection.” So also Dr. Campbell: “Our Lord, by this, warns his disciples against taking for their model any example of affection whereunto the age could furnish them; or, indeed, any example less than the love which he all along, especially in his death, manifested for them.”

Ver. 34. A new commandment I give unto you. Our Saviour having, in the foregoing verse, intimated to his disciples that he was suddenly to depart from them, proceeds here to give them a strict charge, that in his absence they should love one another. This he calls a new commandment. Not new in regard of institution, but of restitution; not new in regard of the substance of it, for it was a branch of the law of nature, and a known precept of the jewish religion. But it became a new commandment for the following reasons —

It was now purged from the old corrupt glosses of the pharisees, who had limited this duty of love, and confined it to their own countrymen. Whereas Christ enlarges the object, and obliges his disciples to love all mankind, even their enemies. It was also highly advanced by him in measure and degree, even to the laying down of our lives for one another. This commandment was now urged from a new motive, and enforced by a new example. “As I have loved you, do ye also love one another.” It is never to be superseded, like ancient acts of legislature, but to be always fresh in their memory and effective in practice, to the end of the world. The fruits and effects of this love, or christian charity, are described by St. Paul. 1 Corinthians 13:4. Or in other words, it consists in doing all the good we can to the souls, the bodies, the goods, and the good name of our neighbours, especially of all christians. One duty of it is to instruct, convert, admonish, reprove, or at least to pray for one another; to defend one another’s bodies as much as we can from all internal infirmities and all external violence. A third is, to preserve one another’s goods from fraud, oppression, and rapine. And the last is, to maintain one another’s good name from lying, railing, reviling, calumny and slander. — Poole.

34. A new commandment—The commandment to love was not indeed new: but in Christ it was so freshly energized that it became new; having a new motive, depth, and force. By his death he has revealed the infinite depth of divine love. And that love of Christ constrains his true followers with and to a love not known in the old covenant.

Verse 35. By this shall all men know, &c.] From this time forward, this mutual and disinterested love shall become the essential and distinctive mark of all my disciples. When they love one another with pure hearts, fervently, even unto death, then shall it fully appear that they are disciples of that person who laid down his life for his sheep, and who became, by dying, a ransom for all.

The disciples of different teachers were known by their habits, or some particular creed or rite, or point of austerity, which they had adopted; but the disciples of Christ were known by this love which they bore to each other. The primitive Christians were particularly known by this among the Gentiles. Tertullian, in his Apology, gives us their very words: Vide, inquiunt, ut se diligunt; et pro alterutro mori parati sunt. “See, said they, how they love one another, and are ready to lay down their lives for each other.”

Verse 35. By this shall all men know that you are my disciples — Your loving one another sincerely and fervently, and in the manner and degree I now enjoin, will be the most acceptable and the most ornamental token of your relation to me, and the noblest badge of your profession. The reader will not need to be told how remarkably this new precept of our Lord was exemplified in the spirit and conduct of the first Christians, when he recollects their historian has attested, (Acts 4:32,) that though they were a great multitude, consisting of many thousands, they were all of one heart and of one soul; insomuch that not any of them accounted any of the things which he possessed as his own, but they had all things in common. And the ancient apologists for Christianity inform us, that the persecuting heathen themselves could not help exclaiming in rapture, on observing the prevalence of this grace among them, See how these Christians love one another!

Ver. 35. By this shall all men know that ye are my disciples. The disciples of John the baptist were known by the austerity of their lives; those of the pharisees by their habit and separation from other men. But Christ will have his disciples known by their affection to each other, which in the primitive times was so conspicuous, that the very heathens cried out and said, see how these christians love one another.

We may here observe, that our Lord does not say, by this shall men conjecture and guess that ye belong to me, as being my disciples, but they shall certainly know it. He does not say, by this shall ye know yourselves to be my disciples, and one another to be so; but by this shall all other men know it, as well as yourselves. Neither does he say, by this shall all men know that ye look like my disciples; but that ye are indeed what ye pretend to be, namely, by your loving one another. He says not, by this shall the world know that ye are my disciples, by your assembling often together in my house of prayer, by your frequent fastings, by your reading the scriptures daily, by your hearing sermons weekly, by your receiving sacraments monthly: all these put together will be no sufficient evidence of your discipleship, if ye keep up a secret grudge in your heart one against another. But “by this shall all men know that ye are my disciples, if ye have love one to another.”

35. If ye have love—”See how these Christians love one another,” was the testimony of ancient heathenism to the newness, peculiarity, and power of the Christian law of love. That new power of love now reigns in Christendom in the form of countless benevolent institutions for the good of mankind; institutions unknown to unchristian lands, and strange to the spirit of heathenism.

V. 36. Peter saith, Lord, whither goest thou?-St. Peter seems to have thought, that Christ, being rejected by the Jews, would go to some other part of the earth to erect his throne, where he might reign without disturbance, according to the gross notions he had of Christ's kingdom. Thou canst not follow me now-But Peter would not believe him. And he did follow him, John 18:15. But it was afar off. And not without great loss.

Verse 36. Thou canst not follow me now] Thou hast not faith strong enough to die for me, nor is thy work yet done; but hereafter thou shalt suffer for my sake, and die in defence of my truth. See John 21:18.

Verses 36-38. Simon Peter saith, Lord, whither goest thou, &c. — The exalted virtue which our Lord had just inculcated, did not make so strong an impression on Peter’s mind, as the words which he had before spoken, concerning his going away to a place where his disciples could not come. He therefore replies by thus asking whither he was going. He seems to have supposed that Christ, in consequence of being rejected by the Jews, was about to go to some other part of the earth to erect his throne, where he might reign without disturbance, according to the gross notion which he had of Christ’s kingdom. Jesus answered, Whither I go thou canst not follow me now, &c. — Thou art too weak at present to follow me in my sufferings: but thou shalt be enabled to do it afterward. From this clause “we gather that the declaration, (verse 33,) Whither I go ye cannot come, is one of those general propositions whereof there are many in Scripture, which were spoken with a limitation not expressed. Here we are directed to add the limitation, thus, Whither I go ye cannot come NOW. For they were all, equally with Peter, to follow Jesus afterward, by suffering a violent death.” — Macknight. Peter said, Lord, why cannot I follow thee now? — He was very unwilling to believe that he was so weak as Christ’s words intimated he was. He thought he was prepared to do or suffer any thing for his dear Master; adding, I will lay down my life for thy sake — As if he had said, Is there any road more terrible than the dark valley of the shadow of death? Yet through these black and gloomy shades I am willing to accompany thee this moment. Jesus answered, Wilt thou lay down thy life, &c. — Alas! Peter, thy promises are too large, and uttered with too much confidence to be relied on: thou dost not consider with what reluctance life is parted with, and what a hard task it is to suffer death. Verily, the cock shall not crow, &c. — Notwithstanding thy pretended affection and fortitude, a few hours shall not pass till, in great consternation at the danger with which I and my disciples will be threatened, thou shalt basely deny three several times that thou art my disciple. Peter, therefore, had no reason to be elated, though on a former occasion he had confessed Jesus to be the Son of God. And his behaviour, in this instance, affords a very affecting example of human vanity, in the midst of the greatest weakness.

§ 125.—JESUS FORETELLS TO HIS APOSTLES THE FALL OF PETER, 36-38. Matthew 26:31-35; Mark 14:27-31; Luke 22:31-38. Many harmonists insert at the close of the last paragraph the institution of the Lord’s Supper. This they do with no little plausibility, inasmuch as the topic of that paragraph, namely, the new commandment of love, based upon Christ’s sacrificial death, has a natural relation to that institute, Nevertheless we follow the order of Newcome in placing it subsequent to the present section.

36. Peter said… whither goest thou?—Peter evidently imagined that our Lord is going through some terrible ordeal of danger, and perhaps death, to a result of glory. As his senior apostle he wishes to know the route, and to follow most closely in the track. Now… afterwards—What our Saviour had said to the Jews in wrath, and to the disciples in love, he now says to Peter with a qualification and a promise. The Jews should die in their sins, and where Christ is they should never come. Peter can follow not now but afterwards.

Verse 37. Why cannot I follow thee now?] Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord’s meaning, why he could not follow him now.

I will lay down my life for thy sake.] Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time cams wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter’s denial should be an eternal warning to all self-confident persons: though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to execute: without him we can do nothing.

Verses 36-38. Simon Peter saith, Lord, whither goest thou, &c. — The exalted virtue which our Lord had just inculcated, did not make so strong an impression on Peter’s mind, as the words which he had before spoken, concerning his going away to a place where his disciples could not come. He therefore replies by thus asking whither he was going. He seems to have supposed that Christ, in consequence of being rejected by the Jews, was about to go to some other part of the earth to erect his throne, where he might reign without disturbance, according to the gross notion which he had of Christ’s kingdom. Jesus answered, Whither I go thou canst not follow me now, &c. — Thou art too weak at present to follow me in my sufferings: but thou shalt be enabled to do it afterward. From this clause “we gather that the declaration, (verse 33,) Whither I go ye cannot come, is one of those general propositions whereof there are many in Scripture, which were spoken with a limitation not expressed. Here we are directed to add the limitation, thus, Whither I go ye cannot come NOW. For they were all, equally with Peter, to follow Jesus afterward, by suffering a violent death.” — Macknight. Peter said, Lord, why cannot I follow thee now? — He was very unwilling to believe that he was so weak as Christ’s words intimated he was. He thought he was prepared to do or suffer any thing for his dear Master; adding, I will lay down my life for thy sake — As if he had said, Is there any road more terrible than the dark valley of the shadow of death? Yet through these black and gloomy shades I am willing to accompany thee this moment. Jesus answered, Wilt thou lay down thy life, &c. — Alas! Peter, thy promises are too large, and uttered with too much confidence to be relied on: thou dost not consider with what reluctance life is parted with, and what a hard task it is to suffer death. Verily, the cock shall not crow, &c. — Notwithstanding thy pretended affection and fortitude, a few hours shall not pass till, in great consternation at the danger with which I and my disciples will be threatened, thou shalt basely deny three several times that thou art my disciple. Peter, therefore, had no reason to be elated, though on a former occasion he had confessed Jesus to be the Son of God. And his behaviour, in this instance, affords a very affecting example of human vanity, in the midst of the greatest weakness.

37. Lay down my life—He is willing to encounter the ordeal if he can only be allowed to follow.

V. 38. The cock shall not have crowed-That is, cock crowing shall not be over, till thou hast denied me thrice-His three-fold denial was thrice foretold; first, at the time mentioned here; secondly, at that mentioned by St. Luke; lastly, at that recorded by St. Matthew and Mark.

Verse 38. The cock shall not crow, &c.] See Clarke on “Matthew 26:34”. Dr. Lightfoot has very properly remarked that we must not understand these words, as if the cock should not crow at all before Peter had thrice denied his Master; but we must understand them thus: “The cock shall not have finished his crowing before thou wilt thrice deny me. When the time was near, the very night in which this was to happen, Christ said, This very night the cock shall not crow his second time, &c. But here, two days before that time, he says, the cock shall not crow; that is, shall not have done his crowing. The Jews, and some other nations, divided the cock-crowing into the first, the second, and the third times.”

1. ON peters denial of our Lord much has been written: by one class he has been incautiously excused, and by another rashly censured. Peter was self-confident, but he was certainly sincere, and, had he trusted more in God and less in himself, he would not have miscarried. He did not look to his Maker for strength, and therefore he fell. He was surprised, and found unarmed. It is a well-known fact that circumstances have occurred in which persons of the most bold, intrepid, and adventurous minds have proved mere cowards, and acted to their own disgrace and ruin. Facts of this kind occur in the naval and military history of this and every other country. No man is master of himself at all times; therefore prudence and caution should ever be united to courage. Peter had courage, but he had not caution: he felt a powerful and determined will; but the trial was above his own strength, and he did not look to God for power from on high. He was warned by this miscarriage, but he dearly bought his experience. Let him that readeth understand.

2. A fact which occurs in the English Martyrology will serve to illustrate the history of Peter’s denial and fall. In the reign of Queen Mary, when the Papists of this kingdom burned all the Protestants they could convict of denying the doctrine of transubstantiation, a poor man who had received the truth in theory, but had not as yet felt its power, was convicted and sentenced by their bloody tribunal to be burned alive. While they were drawing him to the place of execution, he was very pensive and melancholy; and when he came within sight of the stake, &c., he was overpowered with fear and terror, and exclaimed, O! I can’t burn! I can’t burn! Some of the attending priests, supposing that he wished to recant, spoke to him to that effect. The poor man still believed the truth-felt no disposition to deny it-but did not feel such an evidence of his Maker’s approbation in his own soul as could enable him to burn for it! He continued in great agony, feeling all the bitterness of death, and calling on God to reveal himself through the Son of his love. While thus engaged, God broke in upon his soul and he was filled with peace and joy in believing. He then clapped his hands, and exclaimed with a powerful voice, I can burn! I can burn! He was bound to the stake, and burned gloriously, triumphing in God through whom he had received the atonement. This was a case in point. The man was convinced of the truth, and was willing to burn for the truth; but had not as yet power, because he had not yet received an evidence of his acceptance with God. He pleaded for this with strong crying and tears, and God answered him to the joy of his soul; and then he was as able as he was willing to go to prison and to death. Without the power and consolation of the Spirit of God, who could be a martyr, even for Divine truth? We see now plainly how the case lies: no man is expected to do a supernatural work by his own strength; if left to that, in a case of this kind, his failure must be inevitable. But, in all spiritual matters, assistance is to be sought from God; he that seeks shall find, and he that finds Divine strength shall be equal to the task he is called to fulfil. Peter was incautious and off his guard: the trial came-he looked not for power from on high, and he fell: not merely because he was weak-not because God withheld the necessary assistance-but because he did not depend on and seek it. In no part of this business can Peter be excused-he is every where blamable, and yet, through the whole, an object of pity. ST. JOHN

Verses 36-38. Simon Peter saith, Lord, whither goest thou, &c. — The exalted virtue which our Lord had just inculcated, did not make so strong an impression on Peter’s mind, as the words which he had before spoken, concerning his going away to a place where his disciples could not come. He therefore replies by thus asking whither he was going. He seems to have supposed that Christ, in consequence of being rejected by the Jews, was about to go to some other part of the earth to erect his throne, where he might reign without disturbance, according to the gross notion which he had of Christ’s kingdom. Jesus answered, Whither I go thou canst not follow me now, &c. — Thou art too weak at present to follow me in my sufferings: but thou shalt be enabled to do it afterward. From this clause “we gather that the declaration, (verse 33,) Whither I go ye cannot come, is one of those general propositions whereof there are many in Scripture, which were spoken with a limitation not expressed. Here we are directed to add the limitation, thus, Whither I go ye cannot come NOW. For they were all, equally with Peter, to follow Jesus afterward, by suffering a violent death.” — Macknight. Peter said, Lord, why cannot I follow thee now? — He was very unwilling to believe that he was so weak as Christ’s words intimated he was. He thought he was prepared to do or suffer any thing for his dear Master; adding, I will lay down my life for thy sake — As if he had said, Is there any road more terrible than the dark valley of the shadow of death? Yet through these black and gloomy shades I am willing to accompany thee this moment. Jesus answered, Wilt thou lay down thy life, &c. — Alas! Peter, thy promises are too large, and uttered with too much confidence to be relied on: thou dost not consider with what reluctance life is parted with, and what a hard task it is to suffer death. Verily, the cock shall not crow, &c. — Notwithstanding thy pretended affection and fortitude, a few hours shall not pass till, in great consternation at the danger with which I and my disciples will be threatened, thou shalt basely deny three several times that thou art my disciple. Peter, therefore, had no reason to be elated, though on a former occasion he had confessed Jesus to be the Son of God. And his behaviour, in this instance, affords a very affecting example of human vanity, in the midst of the greatest weakness.

Ver. 38. The cock shall not crow till thou hast denied me thrice. See the note from Chrysostom, Jeremiah 36:3, and Matthew 26:14. When we are too assuming of our own strength, it often happens that we presently get some check, some rebuke, some shame or mortification. Let him that glorieth glory in the Lord.

38. Verily, I say unto thee—Masterly indeed is the check which our Lord gives this forward disciple in thus prophetically opposing his fall to his high boast. But just as that boast was not insincere, so the fall was not final. Enough there was of a downfall to neutralize the pride; but his subsequent recovery evinced the earnestness of his profession.