John 13 commentary

Our Lord Jesus has a people in the world that are his own; he has purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those whom Christ loves, he loves to the end. Nothing can separate a true believer from the love of Christ. We know not when our hour will come, therefore what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so little temptation to them from the world and the flesh, that it is plain they are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God's glory, and the good of our brethren. We must address ourselves to duty, and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to them the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shall know afterward. We see in the end what was the kindness from events which seemed most cross. And it is not humility, but unbelief, to put away the offers of the gospel, as if too rich to be made to us, or too good news to be true. All those, and those only, who are spiritually washed by Christ, have a part in Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head! Those who truly desire to be sanctified, desire to be sanctified throughout, to have the whole man, with all its parts and powers, made pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those who through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch against everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day's temptation. And when hypocrites are discovered, it should be no surprise or cause of stumbling to us. Observe the lesson Christ here taught. Duties are mutual; we must both accept help from our brethren, and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies, still influences him.

Our Lord had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spake of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ for a thing of naught. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.

Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.

What Christ had said concerning brotherly love, Peter overlooked, but spoke of that about which Christ kept them ignorant. It is common to be more eager to know about secret things, which belong to God only, than about things revealed, which belong to us and our children; to be more desirous to have our curiosity gratified, than our consciences directed; to know what is done in heaven, than what we may do to get thither. How soon discourse as to what is plain and edifying is dropped, while a doubtful dispute runs on into endless strife of words! We are apt to take it amiss to be told we cannot do this and the other, whereas, without Christ we can do nothing. Christ knows us better than we know ourselves, and has many ways of discovering those to themselves, whom he loves, and he will hide pride from them. May we endeavour to keep the unity of the Spirit in the bond of peace, to love one another with a pure heart fervently, and to walk humbly with our God.

1. Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances which they had left out, one of which was the narrative of the washing of feet. And though he will afterwards explain more clearly for what purpose Christ washed the feet of his disciples, yet, before doing so, he states, in a single word, that the Lord testified, by this visible sign, that the love with which he embraced them was firm and lasting; that, though they were deprived of his presence, they might still be convinced that death itself would not quench this love. This conviction ought now to be fixed also in our hearts.

The words are, that Christ loved even to the end his own, who were in the world. Why does he employ this circumlocution in describing the Apostles, but in order to inform us that, in consequence of their being engaged, as we are, in a hazardous and difficult warfare, Christ regarded them with so much the greater solicitude? And, therefore, though we think that we are at a distance from Christ, yet we ought to know that he is looking at us; for he loveth his own, who are in the world; for we, have no reason to doubt that he still bears the same affection which he retained at the very moment of his death.

To remove from this world to the Father. This phrase is worthy of notice; for it refers to the knowledge of Christ, that he knew that his death was a passage to the heavenly kingdom of God. And if, while he was hastening thither, he did not cease to regard his own with his wonted love, there is no reason why we should now think that his affection is changed. Now, since he is the first-born from the dead, this definition of death applies to the whole body of the Church, that it is an opening or passage to go to God, from whom believers are now absent. “Que c’est une ouverture ou passage pour aller a Dieu.”

2. After supper. “Et apres avoir souppe.” — “And after having supped.” We shall afterwards take into consideration, at the proper place, the whole of Christ’s design in washing the feet of his disciples, and the advantage to be derived from this narrative. Let us now attend to the connection of the words. The Evangelist says that this was done, while Judas already resolved to betray Christ, not only to show the wonderful patience of Christ, who could endure to wash the feet of such a wicked and detestable traitor; but also that he purposely selected the time when he was near death, for performing what may be regarded as the last act of his life.

The devil having already put it into the heart of Judas. When the Evangelist says that Judas had been impelled by the devil to form the design of betraying Christ, this tends to show the enormity of the crime; for it was dreadful and most atrocious wickedness, in which the efficacy of Satan was openly displayed. There is no wickedness, indeed, that is perpetrated by men, to which Satan does not excite them, but the more hideous and execrable any crime is, the more ought we to view in it the rage of the devil, who drives about, in all possible directions, “Sursum ac deorsum.” — “Up and down.” men who have been forsaken by God. But though the lust of men is kindled into a fiercer flame by Satan’s fan, still it does not cease to be a furnace; it contains the flame kindled within itself, it receives with avidity the agitation of the fan, so that no excuse is left for wicked men.

3. Jesus, knoweth that the Father had given all things into his hands. I am of opinion that this was added for the purpose of informing us whence Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was speedily to follow. It usually happens, that men seized with fear are greatly agitated. The Evangelist means, that no agitation of this sort was to be found in Christ, because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand. It may be asked, How then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, notwithstanding of this, he should fearlessly discharge every thing that belonged to the office of the Mediator.

4. And layeth aside his garments. The meaning is, that he laid aside his upper garment, not his coat; for we know that the inhabitants of Eastern countries wore long garments

5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.

6. Lord, dost thou wash my feet? This speech expresses strong dislike of the action as foolish and unsuitable; for by asking what Christ is doing, he puts out his hand, as it were, to push him back. The modesty would be worthy of commendation, were it not that obedience is of greater value in the sight of God than any kind of honor or service, or rather, if this were not the true and only rule of humility, to yield ourselves in obedience to God, and to have all our senses regulated by his good pleasure, so that every thing which he declares to be agreeable to Him shall also be approved by us, without any scruple. We ought, therefore, above all, to observe this rule of serving God, that we shall be always ready to acquiesce, without delay, as soon as he issues any command.

7. What I do. We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole fight to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.

John 13:8-11

8. Peter saith to him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou shalt have no part with me. 9. Simon Peter saith to him, Lord, not my feet only, but also my hands and my head. 10. Jesus saith to, him, lie who is washed needeth not to wash more than his feet, but is altogether clean; and you are clean, but not all. 11. For he knew who it was that should betray him; “Lequel c’estoit qui le trahiroit.” therefore he said, You are not all clean.

8. Thou shalt never wash my feet. Hitherto Peter’s modesty was excusable, though it was not free from blame; but now he errs more grievously, when he has been corrected, and yet does not yield. “Neantmoins il ne se deporte pas de contredire;” — “yet, notwithstanding, he does not cease to contradict him.” And, indeed, it is a common fault, that ignorance is closely followed by obstinacy. It is a plausible excuse, no doubt, that the refusal springs from reverence for Christ; but since he does not absolutely obey the injunction, the very desire of showing his respect for Christ loses all its gracefulness. The true wisdom of faith, therefore, is to approve and embrace with reverence whatever proceeds from God, as done with propriety and in good order; nor is there any other way, indeed, in which his name can be sanctified by us; for if we do not believe that whatever he does is done for a very good reason: our flesh, being naturally stubborn, will continually murmur, and will not render to God the honor due to him, unless by constraint. In short, until a man renounce the liberty of judging as to the works of God, whatever exertions he may make to honor God, still pride will always lurk under the garb of humility.

If I wash thee not. This reply of Christ does not yet explain the reason why he resolved to wash the feet of his disciples; only by a comparison drawn from the soul to the body, he shows that, in washing the feet of his disciples, he does nothing that is unusual or inconsistent with his rank. Meanwhile, the reply points out the folly of Peter’s wisdom. The same thing will always happen to us, whenever the Lord begins to contend with us. So long as he remains silent, men imagine that they have a good right to differ from him: but nothing is easier far him than to refute, by a single word, all the plausible arguments which they employ. As Christ is Lord and Master, Peter thinks it inconsistent that Christ should wash his feet. But the evil is, “Mais voyci le mal.” that, in refusing such a service, he rejects the principal part of his own salvation. There is also a general doctrine contained in this statement, that we are all filthy and abominable in the sight of God, until Christ wash away our stains. Now, since he claims for himself the exclusive right of washing, let every man present himself, o be cleansed from his pollution, that he may obtain a place among the children of God.

But before proceeding farther, we must understand what is the meaning of the word wash. Some refer it to the free pardon of sins; others, to newness of life; while a third class extends it to. both, and this last view I cheerfully admit. For Christ washes us when he removes the guilt of our sins by his atoning sacrifice, that they may not come into judgment before God; and, on the other hand, he washes us when he takes away, by his Spirit, the wicked and sinful desires of the flesh. But as it will shortly afterwards be evident from what follows, that he speaks of the grace of regeneration, I do not absolutely maintain the opinion that he included here the washing of pardon.

9. Lord, not my feet only. When Peter heard that he was ruined, if he did not accept the cleansing which was offered to him by Christ, this necessity proved, at length, to be a sufficient instructor to tame him. He therefore lays aside opposition and yields, but wishes to be entirely washed, and, indeed, acknowledges that, for his own part, he is altogether covered with pollution, and, therefore, that it is doing nothing, if he be only washed in one part. But here too he goes wrong through thoughtlessness, in treating, as a thing of no value, the benefit which he had already received; for he speaks as if he had not yet obtained any pardon of sins, or any sanctification by the Holy Spirit. On this account, Christ justly reproves him, for he recalls to his recollection what he had formerly bestowed on him; at the same time, reminding all his disciples in the person of one man, that, while they remembered the grace which they had received, they should consider what they still needed for the future.

10. He who is washed needeth not to wash more than his feet, but is altogether clean. First, he says that believers are altogether clean; not that they are in every respect pure, so that there no longer remains in them any stain, but because they are cleansed in their chief part; that is, when sin is deprived of its kingly power, so that the righteousness of God holds the superiority; just as if we were to say, that a body was altogether healthy, Because it was not infected with any universal disease. It is by newness of life, therefore, that we must testify ourselves to be the disciples of Christ, for he declares that he is the Author of purity in all his followers.

Again, the other comparison was also applied to the case in hand, that Peter might not set aside the washing of the feet as foolish; for, as Christ washes from the head to the feet, those whom he receives as his disciples, so, in those whom he has cleansed, the lower part remains to be daily cleansed. The children of God are not altogether regenerated on the first day, so as to aim at nothing but the heavenly life; but, on the contrary, the remains of the flesh continue to dwell in them, with which they maintain a continued struggle throughout their whole life. The term feet, therefore, is metaphorically applied to all the passions and cares by which we are brought into contact with the world; for, if the Holy Spirit occupied every part of us, we would no longer have anything to do with the pollutions of the world; but now, by that part in which we are carnal, we creep on the ground, or at least fix our feet ill the clay, and, therefor are to some extent unclean. Thus Christ always finds in us something to cleanse. What is here spoken of is not the forgiveness of sins, but the renewal, by which Christ, by gradual and uninterrupted succession, delivers his followers entirely from the sinful desires of the flesh.

And you are clean. This proposition may be said to be the minor in the syllogism, and hence it follows that the washing of the feet applies to them with strict propriety.

But not all. This exception is added, that every one may examine himself, if Judas may perhaps be moved by a feeling of repentance; though he intended by it to take an early opportunity of fortifying the rest of the disciples, that they might not be perplexed by the atrocity of the crime, which was soon afterwards to be made known. Yet he purposely abstains from naming him, that he may not shut against him the gate of repentance. As that hardened hypocrite “Cest hypocrite effronte.” was utterly desperate, the warning served only to aggravate his guilt; but it was of great advantage to the other disciples, for by means of it the Divinity of Christ was more fully made known to them, and they likewise perceived that purity is no ordinary gift of the Holy Spirit.

John 13:12-17

12. After then he had washed their feet, and had taken his garments, sitting down again at table, “Et (apres) qu’il se fut rassis a table;” — “and (after) that he had sat down again at table.” he saith to them, Know ye what I have done to you? 13. You call me Master and Lord; and you say well, for so I am. 14. If I then, who am the Lord and Master, have washed your feet, you ought also to wash one another’s feet. 15. For I have given you an example, that, as I have done to you, you should do also. 16. Verily, verily, I tell you, the servant is not greater than his lord, nor the ambassador “Apostolus;” — “l’ambassadeur.” greater than he who sent him. 17. If you know these things, happy are you if you do them.

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

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

14. If then I, who am your Lord and Master. This is an argument from the greater to the less. Pride hinders us from maintaining that equality which ought to exist amongst us. But Christ, who is far exalted above all others, stoops down, that he may make the proud men ashamed, who, forgetting their station and rank, look upon themselves as not bound to hold intercourse with the brethren. For what does a mortal man imagine himself to be, when he refuses to bear the burdens of brethren, to accommodate himself to their customs, and, in short, to perform those offices by which the unity of the Church is maintained? In short, he means that the man who does not think of associating with weak brethren, on the condition of submitting mildly and gently even to offices which appear to be mean, claims more than he has a right to claim, and has too high an opinion of himself. “Cestuy-la s’attribue plus qu’il ne faut, et fait trop grand conte de soy.”

15. For I have given you an example. It deserves our attention that Christ says that he gave an example; for we are not at liberty to take all his actions, without reserve, as subjects of imitation. The Papists boast that, by Christ’s example, they observe the forty days’ fast, or Lent. But we ought first to see whether or not he intended to lay down his fast as an example that the disciples might conform to it as a rule. We read: nothing of this sort, and, therefore, the imitation of it is not less wicked than if they attempted to fly to heaven. Besides, when they ought to have followed Christ, they were not imitators, but apes. Every year they have a fashion of washing some people’s feet, as if it were a farce which they were playing on the stage; “Comme s’ils jouyoient une farce sur des eschaffauts.” and so, when they have performed this idle and unmeaning ceremony, they think that they have fully discharged their duty, and reckon themselves at liberty to despise their brethren during the rest of the year. “Tout le reste de l’an.” But — what is far worse “Il y a bien pis.” — after having washed the feet of twelve men, they subject every member of Christ to cruel torture, and thus spit in Christ’s face. This display of buffoonery, therefore, is nothing else than a shameful mockery of Christ. At all events, Christ does not here enjoin an annual ceremony, but bids us be ready, throughout our whole life, to wash the feet of our brethren and neighbors. “De nos fi,eres et prochains.”

16. Verily, verily, I tell you. These are indeed proverbial sayings, which admit of a far more extensive application, but which ought to be accommodated to the case in hand. In my opinion, therefore, they are mistaken who suppose them to have a general acceptation, as if Christ were now exhorting his disciples to bear the cross; for it is more correct to say that he employed them to serve his purpose.

17. If you know these things. He declares that they are happy, if they know and do these things; for knowledge is not entitled to be called true, unless it produce such an effect on believers as to lead them to conform themselves to their Head. On the contrary, it is a vain imagination, when we look upon Christ, and the things which belong to Christ, as separate from ourselves. We may infer from this that, until a man has learned to yield to his brethren, he does not know if Christ be the Master. Since there is no man who performs his duty to his brethren hi all respects, and since there are many who are careless and sluggish in brotherly offices, this shows us that we are still at a great distance from the full light of faith.

John 13:18-20

18. I speak not of you all; I know whom I have chosen; but that the Scripture may be fulfilled, He who eateth bread with me hath lifted up his heel against me. 19. I tell you this now, before it happen, that when it shall have happened, you may believe that I am. “Que ce suis-je;” — “that I am he.” 20. Verily, verily, I tell you, if I send any one. he who receiveth him receiveth me; and he who receiveth me receiveth him who sent me.

18. I speak not of you all. He again declares that there is one among the disciples who, in reality, is the very reverse of a disciple; and he does so, partly for the sake of Judas, in order to render him the more inexcusable, and partly for the sake of the others, ‘That they may not be overpowered by the ruin of Judas. Not only does he encourage them still to persevere in their calling when Judas falls away; but as the happiness which he speaks of is not common to all, he exhorts them to desire it with so much the greater eagerness, and to adhere to it the more firmly.

I know whom I have chosen. This very circumstance — that they will persevere — he ascribes to their election; for the virtue of men, being frail, would tremble at every breeze, and would be laid down by the feeblest stroke, if the Lord did not uphold it by his hand. But as he governs those whom he has elected, all the engines which Satan can employ will not prevent them from persevering to the end with unshaken firmness. And not only does he ascribe to election their perseverance, but likewise the commencement of their piety. Whence does it arise that one man, rather than another, devotes himself to the word of God? It is, because he was elected. Again, whence does it arise that this man makes progress, and continues to lead a good and holy life, but because the purpose of God is unchangeable, to complete the work which was begun by his hand? In short, this is the source of the distinction between the children of God and unbelievers, that the former are drown to salvation by the Spirit of adoption, while the latter are hurried to destruction by their flesh, which is under no restraint. Otherwise Christ might have said, “know what kind of person each of you will be;” but that they may not claim anything for themselves, but, on the contrary, may acknowledge that, by the grace of God alone, and not by their own virtue, they differ from Judas, he places before them that election by free grace on which they are founded. Let us, therefore, learn that every part of our salvation depends on election.

In another passage he includes Judas in the number of the elect.

Have not I chosen (or, elected) you twelve, and one of you is a devil? (John 6:70.) “Avec l’experience qui se presente aujourdhui derant nos yeux;” — “with the experience which is exhibited before our eyes at the present day.”

But in that passage the mode of expression, though different, is not opposite’, for there the word denotes a temporal election, by which God appoints us to any particular work; in the same manner as Saul, who was elected to be a king, and yet was a reprobate. But here Christ speaks of the eternal election, by which we become the children of God, and by which God predestinated us to life before the creation of the world. And, indeed, the reprobate are sometime, endued by God with the gifts of the Spirit, to execute the office with which he invests them. Thus, in Saul, we perceive, for a time, the splendor of royal virtues, and thus Judas also was distinguished by eminent gifts, and such as were adapted to an apostle of Christ. But this is widely different from the sanctification of the Holy Spirit, which the Lord bestows on none but his own children; for he renews them in understanding and heart, that they may be holy and unblameable in his sight. Besides, that sanctification has a deep root in them, which cannot be removed; because the adoption of God is without repentance. Meanwhile, let us regard it as a settled point, that it results from the election of God, when, having embraced by faith the doctrine of Christ, we also follow it during our life; and that this is the only cause of our happiness, by which we are distinguished from the reprobate; for they, being destitute of the grace of the Spirit, miserably perish, while we have Christ for our guardian, who guides us by his hand, and upholds us by his power.

Besides, Christ gives here a clear proof of his Divinity; first, when he declares that he does not judge after the manner of men; and, secondly, when he pronounces himself to be the Author of election. For when he says, I know, the knowledge, of which he speaks, belongs peculiarly to God; but the second proof — contained in the words, whom I have chosen — is far more powerful, for he testifies that they who were elected before the creation of the world were elected by himself. So remarkable a demonstration of his Divine power ought to affect us more deeply, than if the Scripture had called him God a hundred times.

That the Scripture may be fulfilled. It might have been thought improper that one should have been elected to so honorable a rank, who yet did not possess true piety; for it might readily have been objected, Why did not Christ elect one whom he intended to admit into the number of the Apostles? or rather Why did he appoint a man to be an Apostle, who, he well knew, would become so wicked? He explains that this must have happened, because it was foretold; of at least, that it was no new occurrence, for David had experienced the same thing. For some think that it is a prediction quoted, which properly applies to Christ; while others think that it is merely a comparison, that, as David was basely betrayed by a private enemy, so a similar condition awaits the children of God. According to the latter, the meaning would be: That one of my disciples wickedly betrays his Master, is not the first instance of treachery that has taken place in the world; but, on the contrary, we now experience what Scripture declares to have happened in ancient times.” But, as in David there was shadowed out what was afterwards to be seen more fully in Christ, I readily agree with the former expositors, who think that this was strictly the fulfillment of that which David, by the Spirit of prophecy, had foretold, (Psalm 41:9.) Besides, some are of opinion that the clause under consideration does not contain a complete sense, and needs to have the principal verb supplied. But if we read it continuously, That the Scripture may be fulfilled, he who eateth bread with me lifteth up his heel against me, there will be nothing wanting.

To lift up the heel is a metaphorical expression, and means, to attack a person in an unperceived manner, under the pretense of friendship, so as to gain an advantage over him, when he is not on his guard. Now what Christ suffered, who is our Head and our Pattern, we, who are his members, ought to endure patiently. And, indeed, it has usually happened in the Church in almost every age, that it has had no enemies more inveterate than the members of the Church; and, therefore, that believers may not have their minds disturbed by such atrocious wickedness, let them accustom themselves early to endure the attacks of traitors.

19. I tell you this now, before it happen. By this statement he reminds his disciples that, when one of their number becomes a reprobate, this is so far from being a good reason for their being discouraged, that it ought to be a more full confirmation of their faith. For if we did not see before our eyes, in the Church, what has been foretold about her distresses and struggles, a doubt might justly arise in our minds, Where are the prophecies? But when the truth of Scripture agrees with our daily experience,17 then do we perceive more clearly, that God takes care of us, and that we are governed by his providence.

That you may believe that I am. “A fin que vous croyez que ce suis-je;” — “that you may believe that I am he.” By the phrase, that I am, he means that he is that Messiah who had been promised; not that the conduct of Judas, as a traitor, was the first event that led the disciples to the exercise of faith, but because their faith made greater progress, when they arrived at the experience of those things which they had formerly heard from the mouth of Christ. Now this may be explained in two ways; either that Christ says that they will believe after the event has happened, because there was nothing which was hidden from him, or that nothing will be wanting in him of all that the Scripture testifies concerning Christ. As the two interpretations agree well enough together, I leave my readers at liberty to choose which of them they will prefer.

20. Verily, verily, I tell you. In these words either the Evangelist relates a discourse on a different subject, and in a broken and imperfect state, or, Christ intended to meet the offense which was likely to arise from the crime of Judas; for the Evangelists do not always exhibit the discourses of Christ in unbroken succession, but sometimes throw together, in heaps, a variety of statements. It is more probable, however, that Christ intended to provide against this scandal. There is too good evidence that we are very ready to be wounded by bad examples; for, in consequence of this, the revolt of one man inflicts a deadly wound on two hundred others, while the steadiness of ten or twenty pious men hardly edifies a single individual. On this account, while Christ was placing such a monster before the eyes of his disciples, it was also necessary that he should stretch out his hand to them, lest, struck by the novelty, they should fall back. Nor was it only on their account that he said this, but he also consulted the advantage of those who should come after; for, otherwise, the remembrance of Judas might, even at the present day:, do us grievous injury. When the devil cannot estrange us from Christ by hatred of his doctrine, he excites either dislike or contempt of the ministers themselves.

Now this admonition of Christ shows that it is unreasonable that the impiety of any whose conduct is wicked or unbecoming their office, should at all diminish the apostolical authority. The reason is, we ought to contemplate God, the Author of the ministry, in whom, certainly, we find nothing which we have a right to despise; and next, we ought to contemplate Christ, who, having been appointed by the Father to be the only Teacher, speaks by his apostles. Whoever, then, does not deign to receive the ministers of the Gospel, rejects Christ in them, and rejects God in Christ.

The Papists act a foolish and ridiculous part, when they endeavor to obtain this applause for themselves, in order exhibit their tyranny. For, in the first place, they adorn themselves with begged and borrowed feathers, having no resemblance to the apostles of Christ; and, secondly, granting that they are apostles, nothing was farther from Christ’s intention, in this passage, than to transfer his own right to men; for what else is it to receive those whom Christ sends, but to give place to them, that they may fulfill the office which has been committed to them?

John 13:21-29

21. When Jesus had said these words, he was troubled in spirit, and testified, and said, Verily, verily, I tell you, that one of you will betray me. 22. The disciples, therefore, looked on one another, doubting of whom he spoke. 23. And one of the disciples, whom Jesus loved, was lying at table in Jesus’ bosom. 24. Therefore Simon Peter made a sign to him, to ask who it was of whom he spoke. 25. Lying on the breast of Jesus.,., therefore, he saith to him, Lord, who is he? 26. Jesus answered, It is he to whom I shall give the dipped sop; and when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27. And after the sop, Satan entered into him. Then said Jesus to him, What thou doest, do quickly. 28. And no one of those who were at table knew why he said this to him. 29. For some thought, because Judas had the purse, that Jesus said to him, Buy the things which we need for the feast; or, that he should give something to the poor.

21. When Jesus had said these words. The more sacred the apostolic office is, and the higher its dignity, the more base and detestable was the treachery of Judas. A crime so monstrous and detestable struck Christ himself with horror, when he saw how the incredible wickedness of one man had polluted that sacred order in which the majesty of God ought to have shone with brightness. To the same purpose is what the Evangelist adds, that he testified. His meaning is, the action was so monstrous that the bare mention of it could not be immediately believed.

He was troubled in spirit. The Evangelist says that Christ was troubled in spirit, in order to inform us that he did not merely, in countenance and language, assume the appearance of a man who was troubled, but that he was deeply moved in his mind. Spirit here denotes the understanding, or, the soul; for I do not assent to the opinion of some who explain it, as if Christ had been driven by a violent impulse of the Holy Spirit to break out into these words. I readily acknowledge. that all the affections of Christ were guided by the Holy Spirit; but the meaning of the Evangelist is different, namely, that this suffering of Christ was inward, and was not feigned; and it is of great importance for us to know this, because his zeal is held out for our imitation, that we may be moved with deep horror by those monsters which overturn the sacred order of God and of his Church.

22. The disciples, therefore, looked on one another. They who are not conscious of any crime are rendered uneasy by what Christ has said: Judas alone is so stupid amidst his malice, that he remains unmoved. The authority of Christ was held in so great estimation by the disciples, that they were fully convinced that he said nothing without a good reason; but Satan had expelled from the heart of Judas all reverence, so that it was harder than a rock to reject every admonition. And though Christ appears to be somewhat unkind in inflicting this torture, for a time, on those who were innocent, yet as anxiety of this kind was profitable to them, Christ did them no injury. It is proper that, when the children of God have heard the sentence of the ungodly, they should themselves feel uneasiness, that they may sift themselves, and guard against hypocrisy; for this gives them an opportunity of examining themselves and their life.

This passage shows that we ought sometimes to reprove the ungodly in such a manner as not instantly to point the finger to them, until God, by his own hand, drag them forth to the light. For it frequently happens that there are secret diseases in the Church, which we are not at liberty to disguise; and yet the wickedness of men is not so ripe as to be capable of being laid open. In such cases we ought to take this middle path.

23. Whom Jesus loved. The peculiar love with which Christ loved John plainly testifies that, if we love some more than others, this is not always inconsistent with brotherly love; but all lies in this, that our love shall be directed towards God, and that every man, in proportion as he excels in the gifts of God, shall share in it the more largely. From this end Christ never turned aside in the smallest degree; but with us the case is widely different, for such is the vanity of our mind, that there are few who, in loving men, approach more nearly to God. And yet the love of men towards each other will never be properly regulated, unless it be directed to God.

Lay at table in Jesus’ bosom. What is here related by John might be regarded in the present day as indecorous; but such was, at that time, the manner of being placed at table; for they did not sit, as we do, at table, but, after having put off their shoes, lay half-stretched out, reclining on small cushions.

26. To whom I shall give the dipped sop. It may be asked, what purpose did it serve to give a dipped sop, for discovering the traitor, when Christ might have openly pointed him out by name, if he wished to make him known? I answer, the sign was of such a nature, that it discovered Judas to one person only, and did not immediately bring him forward to the view of all. But it was advantageous that John should be witness of this fact, in order that he might afterwards reveal it to others at the proper time; and Christ intentionally delayed to make Judas publicly known, that, when hypocrites are concealed, we may more patiently bear, till they are dragged forth to the light. We see Judas sitting amongst the others, and yet condemned by the mouth of the Judge. In no respect better is the condition of those who hold a place among the children of God.

27. Satan entered into him. As it is certain that it was only at the instigation of Satan that Judas formed the design of committing so heinous a crime, why is it now said, for the first time, that Satan entered into him, who had already held the throne in his heart? But as they who are more fully confirmed in The faith which they formerly possessed are often said to believe, and thus an increase of their faith is called faith, so now that Judas is utterly given up to Satan, so as to be hurried on, by vehement impetuosity, to every extremity of evil, Satan is said to have entered into him. For as the saints make gradual progress, and in proportion to the new gifts by which they are continually enlarged, they are said to be filled with the Holy Spirit; so, in proportion as wicked men provoke the anger of God against themselves by their ingratitude, The Lord deprives them of his Spirit, of all light of reason, and, indeed, of all human feeling, and delivers them unreservedly to Satan. This is a dreadful vengeance of God, when men are given up to a reprobate mind, (Romans 1:28,) so that they scarcely differ at all from the brutes, and — what is worse — fall into horrid crimes from which the brutes themselves would shrink. We ought, therefore, to walk diligently in the fear of the Lord, lest, if we overpower his goodness by our wickedness, he at length give us up to the rage of, Satan.

By giving the sop, Christ did not give an opportunity to Satan, but rather Judas, having received the sop, gave himself up entirely to Satan. It was, indeed, the occasion, but not the cause. His heart, which was harder than iron, ought to have been softened by so great kindness showed to him by Christ; and now his desperate and incurable obstinacy deserves that God, by his just judgment, should harden his heart still more by Satan. Thus, when, by acts of kindness to enemies, we heap coals of fire on their heads, (Romans 12:20,) if they are utterly incurable, they are the more enraged and inflamed “Ils se despitent et enflamment davantage.” to their destruction. And yet no blame is due, on this account, to our kindness, by which their hearts ought to have been inflamed to love us.

Augustine was wrong in thinking that this sop was an emblem of the body of Christ, since it was not during the Lord’s Supper that it was given to Judas. It is also a very foolish dream to imagine that the devil entered essentially — as the phrase is — into Judas; for the Evangelist speaks only of the power and efficacy of Satan. This example reminds us what a dreadful punishment awaits all those who profane the gifts of the Lord by abusing them.

What thou doest, do quickly. The exhortation addressed by Christ to Judas is not of such a nature that he can be regarded as exciting him to do the action: it is rather the language of one who views the crime with horror and detestation. “C’est plustost la parole d’un homme qui a en horreur et detestation quelque forfait.” Hitherto he had endeavored, by various methods, to bring him back, but to no purpose. Now he addresses him as a desperate man, “Go to destruction, since you have resolved to go to destruction;” and, in doing so, he performs the office of a, judge, who condemns to death not those whom he, of his own accord, desires to ruin, but those who have already ruined themselves by their own fault. In short, Christ does not lay Judas under the necessity of perishing, but declares him to be what he had formerly been.

28. Not one of those who were at table. Either John had not yet related to others what Christ had told him, or they were so much struck by it, that they lost their presence of mind; and, indeed, ill is probable, that John himself was almost out of his senses. But what then happened to the disciples, we frequently see: taking place in the Church, that few of the believers discern the hypocrites whom the Lord loudly condemns.

29. Or that he should give something to the poor. It is plain enough from other passages how great was Christ’s poverty, and yet, out of the little that he had, he gave something to the poor, in order to lay down a rule for us; for the Apostles would not have conjectured that he had spoken about the poor, if it had not been their usual custom to relieve the poor

John 13:30-35

30. When, therefore, he had received the sop, he went immediately out; and it was night. 31. When, therefore, he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32. If God is glorified in him, God will also glorify him in himself, and will immediately glorify him. 33. Little children, but a little while am I yet with you. You shall seek me, and as I said to the Jews, that whither I go, you cannot come, so now I say to you. 34. A new commandment I give you, That you love one another; as I have loved you, that you also love one another. 35. By this will all men know that you are my disciples, if you have love one to another.

31. Now is the Son of man glorified. The last hour was at hand; Christ knew that the minds of his disciples were very weak, and, therefore, he endeavored, by every possible method, to support them, that they might not give way. Even at the present day, the remembrance of the cross of Christ is sufficient to make us tremble, were we not instantly met by the consolation, that he triumphed in the cross, having obtained a victory over Satan, sin, and death. What, then, might have happened to the Apostles, when they saw the Lord soon dragged to the cross, loaded with every kind of reproaches? Might not an exhibition so melancholy and revolting have overwhelmed them a hundred times? Christ, therefore, provides against this danger, and withdraws them from the outward aspect of death to its spiritual fruit. Whatever ignominy, then, may be seen in the cross, fitted to confound believers, yet Christ testifies that the same cross brings glory and honor to him. “Luy est glorieuse et honorable.”

And God is glorified in him. This clause, which immediately follows the other, is added for confirmation; for it was a paradoxical statement, that the glory of the Son of man arose from a death which was reckoned ignominious among men, and was even accursed before God. He shows, therefore, in what manner he would obtain glory to himself from such a death. It is, because by it “Par icelle.” he glorifies God the Father; for in the cross of Christ:, as in a magnificent theater, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross, in which there has been an astonishing change of things, the condemnation of all men has been manifested, sin has been blotted out, salvation has been restored to men; and, in short, the whole world has been renewed, and every thing restored to good order.

In him. Though the preposition (ἐν) in is often used instead of the Hebrew ב, and, in such eases, is equivalent to by, yet I have preferred translating it simply, that God is glorified in the Son of man; because I considered that phrase to be more emphatic. When he says, and God is glorified, the meaning, I apprehend, is, for God is glorified

32. If God be glorified. Christ concludes that he will obtain a glorious triumph by his death; because his sole design in it is, to glorify his Father; for the Father did not seek his glory from the death of his Son in such a manner as not to make the Son a partaker of that glory. He promises, therefore, that when the ignominy which he shall endure for a short time has been effaced, illustrious honor will be displayed in his death. And this too was accomplished; for the death of the cross, which Christ suffered, is so far from obscuring his high rank, that in that death his high rank is chiefly displayed, since there his amazing love to mankind, his infinite righteousness in atoning for sin and appeasing the wrath of God, his wonderful power in conquering death, subduing Satan, and, at length, opening heaven, blazed with full brightness. This doctrine is now extended also to all of us; for though the whole world should conspire to cover us with infamy, yet if we sincerely and honestly endeavor to promote the glory of God, we ought not to doubt that God will also glorify us.

And will immediately glorify him. Christ heightens the consolation by arguments drawn from the shortness of the time, when he promises that it will take place immediately. And though this glory began at the day of his resurrection, yet what is chiefly described here is the extension of it, which followed immediately afterwards, when, raising the dead by the power of the Gospel and of his Spirit, he created a new people for himself; for the honor which peculiarly belongs to the death of Christ, is the fruit which sprung from it for the salvation of men.

33. Little children, yet a little while am I with you. As it was impossible that the disciples should not be deeply grieved at their Master’s departure, so he gives them early warning that he will no longer be with them, and, at the same time, exhorts them to patience. Lastly, to remove unseasonable eagerness of desire, he declares that they cannot immediately follow him. In calling them little children, he shows, by that gentle appellation, that his reason for departing from them is not that he cares little about their welfare, for he loves them very tenderly. True, the object which he had in view in clothing himself with our flesh was, that he might be our brother, but by that other name he expresses more strongly the ardor of his love.

As I said to the Jews. When he says, that he repeats to them what he had formerly said to the Jews, this is true as to the words, but there is a wide difference in the meaning; for he declares that they cannot follow him, in order that they may endure patiently his temporary absence, and — so to speak — bridles them in, that; they may remain in their office, till they have finished their warfare on earth; so that he does not perpetually exclude them, as Jews, from the kingdom of God, but only bids them wait patiently, till he bring them, along with himself, into the heavenly kingdom.

34. A new commandment I give you. To the consolation he adds an exhortation, that they should love one another; as if he had said, “Yet while I am absent from you in body, testify, by mutual love, that I have not taught you in vain; let this be your constant study, your chief meditation.” Why does he call it a new commandment? All are not agreed on this point. There are some who suppose the reason to be, that, while the injunction formerly contained in the Law about brotherly love was literal and external, Christ wrote it anew by his Spirit on the hearts of believers. Thus, according to them, the Law is new, because he publishes it in a new manner, that it may have full vigor. But that is, in my opinion, far-fetched, and at variance with Christ’s meaning. The exposition given by others is, that, though the Law directs us to the exercise of love, still, because in it the doctrine of brotherly love is encumbered by many ceremonies and appendages, it is not so clearly exhibited; but, on the other hand, that perfection in love is laid down in the Gospel without any shadows. For my own part, though I do not absolutely reject this interpretation, I consider what Christ said to be more simple; for we know that laws are more carefully observed at the commencement, but they gradually slip out of the remembrance of men, till at length they become obsolete. In order to impress more deeply, therefore, on the minds of his disciples the doctrine of brotherly love, Christ recommends it on the ground of novelty; as if he had said, “I wish you continually to remember this commandment, as if it had been a law but lately made.”

In short, we see that it was the design of Christ, in this passage, to exhort his disciples to brotherly love, that they might never permit themselves to be withdrawn from the pursuit of it, or the doctrine of it to slip out of their minds. And how necessary this admonition was, we learn by daily experience; for, since it is difficult to maintain brotherly love, men lay it aside, and contrive, for themselves, new methods of worshipping God, and Satan suggests many things for the purpose of occupying their attention. Thus, by idle employments, they in vain attempt to mock God, but they deceive themselves. Let this title of novelty, therefore, excite us to the continual exercise of brotherly love. Meanwhile, let us know that it is called new, not because it now began, for the first time, to please God, since it is elsewhere called the fulfilling of the law, (Romans 13:10.)

That you love one another. Brotherly love is, indeed, extended to strangers, for we are all of the same flesh, and are all created after the image of God; but because the image of God shines more brightly in those who have been regenerated, it is proper that the bond of love, among the disciples of Christ, should be far more close. In God brotherly love seeks its cause, from him it has its root, and to him it is directed. Thus, in proportion as it perceives any man to be a child of God, it embraces him with the greater warmth and affection. Besides, the mutual exercise of love cannot exist but in those who are guided by the same Spirit. It is the highest degree of brotherly love, therefore, that is here described by Christ; but we ought to believe, on the other hand, that, as the goodness of God extends to the whole world, so we ought to love all, even those who hate us.

As I have loved you. He holds out his own example, not because we can reach it, for we are at a vast distance behind him, but that we may, at least, aim at the same end.

35. By this all men will know. Christ again confirms what he had formerly said, that they who mutually love one another have not been in vain taught in his school; as if he had said, Not only will you know that you are my disciples, but your profession will also be acknowledged by others to be sincere.” Since Christ lays down this mark for distinguishing between his disciples and strangers, they who lay aside brotherly love, and adopt new and invented modes of worship, labor in vain; and folly of this kind prevails at this day in Popery. Nor is it superfluous that Christ dwells so largely on this subject. There is no greater agreement between the love of ourselves, and the love of our neighbor, than there is between fire and water. Self love keeps all our senses bound in such a manner that brotherly love is altogether banished; and yet we think that we fully discharge our duty, because Satan has many enticements to deceive us, that we may not perceive our faults. “A ce que nous n’appercevions nos fautes.” Whoever, then, desires to be truly a disciple of Christ, and to be acknowledged by God, let him form and direct his whole life to love the brethren, and let him pursue this object with diligence.

John 13:36-38

36. Simon Peter saith to him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37. Peter saith to him, Lord, why cannot I follow thee now? I, will lay down my life for thee. 38. Jesus answered him, Wilt thou lay down thy life for me? Verily, verily, I tell thee, The cock will not crow until thou hast denied me thrice.

36. Lord, whither goest thou? This question is founded on that saying of Christ,

I said to the Jews, that whither I go you cannot come, so now I say to you, (John 13:33.)

From this it is evident how ignorant Peter was, who, after having been so frequently warned about Christ’s departure, was as greatly perplexed as if he had heard something new. Yet in this respect we are too like him; for we hear daily from the mouth of Christ all that is fitted for usefulness in life, and all that is necessary to be known, and, when we come to practice, we are as much astonished as apprentices to whom not a word had ever been spoken. Besides, Peter shows that he is under the influence of an immoderate desire of Christ’s bodily presence; for he reckons it absurd that, while he remains, Christ shall go elsewhere.

Whither I go. By these words Christ restrains Peter’s excessive desire. His language is concise, as becomes a Master, but immediately softens the hardness of his statement. He shows that it will only be for a time that he shall be separated from his disciples. We are taught by this passage to subject all our desires to God, that they may not go beyond their proper bounds; and if at any time they become extravagant and foolish, let us at least submit to be held in by this bridle. That we may not lose courage, let us avail ourselves of the consolation which is immediately added, when Christ promises that we shall one day be gathered to him.

But thou shalt follow me afterwards. He means that Peter is not yet ripe for bearing the cross, but, like corn still in the blade, must be formed and strengthened by the progress of time, that he may follow. We ought therefore to pray to God to carry forward to a higher degree of excellence what he has begun in us. In the meantime, we must creep, till we are able to run more swiftly. Now as Christ bears with us, while we are tender and delicate, so let us learn not to reject weak brethren, who are still very far from the goal. It is desirable, indeed, that all should run with the greatest eagerness, and we ought to encourage all to quicken their pace; but if there are any who walk more slowly, we ought to hope well concerning them, provided that they keep the road.

37. Why cannot I follow thee now? By these words Peter declares that he was dissatisfied with Christ’s answer. He is aware that he has been warned of his own weakness, from which he concludes that it is his own fault that hinders him from following Christ immediately; but he is not at all convinced of it, for mankind are naturally puffed up with confidence in their own value. This expression of Peter shows the opinion which we entertain from our very birth, which is, that we attribute more to our own strength than we ought to do. The consequence is, that they who can do nothing venture to attempt every thing, without imploring the assistance of God.

38. Wilt thou lay down thy life for me? Christ did not choose to debate with Peter, but wished that he should grow wise by his own experience, like fools, who never grow wise till they have received a stroke. Peter promises unshaken firmness, and indeed expresses the sincere conviction of his mind; but his confidence is full of rashness, for he does not consider what strength has been given to him. Now since this example belongs to us, let each of us examine his own defects, that he may not be swelled with vain confidence. We cannot indeed make too large promises about the grace of God; but what is here reproved is the arrogant presumption of the flesh, for faith rather produces fear and anxiety.

The cock will not crow. As presumption and rashness proceed from ignorance of ourselves, Peter is blamed for pretending to be a valiant soldier while he is beyond arrow-shot; for he has not yet made trial of his strength, and imagines that he could do any thing. He was afterwards punished, as he deserved, for his arrogance. Let us learn to distrust our own strength, and to betake ourselves early to the Lord, that he may support us by his power.

CHAPTER 14

John 14:1-7

1. Let not your heart be troubled — you believe in God, believe also in me. 2. In my Father’s house are many dwellings, and if it were not so, I would have told you: I go to prepare a place for you. 3. And if I go away and prepare a place for you, “Ou, Et quaadje m’en seray alle, et vous auray preparg le lieu;” — “or, And when I shall have gone away, and prepared the place for you.” I will return again, and receive you to myself; that where I am, you may be also. 4. And whither I go you know, and you know the way. 5. Thomas saith to him, Lord, we know not whither thou goest, and how can we know the way? 6. Jesus saith to him, I am the way, and the truth, and the life. No man cometh to the Father but by me. 7. If you had known me, you would have known my Farther also; and henceforth you know him, and have seen him.

CHAPTER 13

Joh 13:1-20. At the Last Supper Jesus Washes the Disciples' Feet--The Discourse Arising Thereupon.

1. when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Lu 9:31; Lu 9:51.

having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.

2. supper being ended--rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26.

the devil having now--or, "already."

put into the heart of Judas ... to betray him--referring to the agreement he had already made with the chief priests (Lu 22:3-6).

3. Jesus knowing that the Father had given all things into his hands, &c.--This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.

4-5. He riseth from supper, and laid aside his garments--outer garments which would have impeded the operation of washing.

and took a towel and girded himself--assuming a servant's dress.

6-11. Peter saith ... Lord, dost thou wash my feet?--Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.

12-15. Know ye what I have done?--that is, its intent. The question, however, was put merely to summon their attention to His own answer.

16-17. The servant is not greater than his lord, &c.--an oft-repeated saying (Mt 10:24, &c.).

If ye know these things, happy are ye if ye do them--a hint that even among real Christians the doing of such things would come lamentably short of the knowing.

18-19. I speak not of you all--the "happy are ye," of Joh 13:17, being on no supposition applicable to Judas.

I know whom I have chosen--in the higher sense.

But that the scripture may be fulfilled--that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny.

He that eateth bread with me--"did eat of my bread" (Psa 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life.

hath lifted up his heel against me--turned upon Me, adding insult to injury. (Compare He 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).

20. He that receiveth whomsoever I send, receiveth me, &c.--(See on Mt 10:40). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.

Joh 13:21-30. The Traitor Indicated--He Leaves the Supper Room.

21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!

22. the disciples looked one on another, doubting of whom he spake--Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (Mt 26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Lu 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (Mr 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (Mt 26:24). (5) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (Mt 26:25), or possibly by little more than a sign; for from Joh 13:28 it is evident that till the moment when he went out, he was not openly discovered.

23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved--Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table.

Peter ... beckoned to him to ask who it should be of whom he spake--reclining probably at the corresponding place on the other side of Jesus.

27-30. after the sop Satan entered into him--Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" (Psa 41:9) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already "Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on Mt 12:43).

Then said Jesus unto him, That thou doest, do quickly--that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!

Joh 13:31-38. Discourse after the Traitor's Departure--Peter's Self-Confidence--His Fall Predicted.

31. when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23).

God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!

32. If God be glorified in him, God shall also--in return and reward of this highest of all services ever rendered to Him, or capable of being rendered.

glorify him in himself, and ... straightway glorify him--referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.

33-35. Little children--From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Ga 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle.

Ye shall seek me--feel the want of Me.

as I said to the Jews--(Joh 7:34; 8:21). But oh in what a different sense!

36-38. Peter said--seeing plainly in these directions how to behave themselves, that He was indeed going from them.

Lord, whither guest thou?--having hardly a glimmer of the real truth.

Jesus answered, ... thou canst not follow me now, but thou shalt follow me afterwards--How different from what He said to the Jews: "Whither I go ye cannot come" (Joh 8:21).

Now before the feast of the passover, when Jesus knew, etc. - Or, as some translate, Now Jesus having known, before the feast of the passover, that his hour was come, etc. The supper mentioned in Joh 13:2 is supposed to have been that on the Thursday evening, when the feast of the passover began; and though, in our common translation, this passage seems to place the supper before that feast, yet, according to the amended translation, what is here said is consistent with what we read in the other evangelists. See Mat 26:2; Joh 12:1.

Having loved his own - His disciples.

Which were in the world - Who were to continue longer in its troubles and difficulties.

He loved them unto the end - Continued his fervent affection towards them to his latest breath, and gave them that convincing proof of it which is mentioned Joh 13:5. That the disciples alone are meant here every man must see.

And supper being ended - Rather, δειπνου γενομενου, while supper was preparing. To support this new translation of the words, it may be remarked that, from Joh 13:26, Joh 13:30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (Joh 13:5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luk 7:44, and from the reason of the custom. I think that John wrote, not γενομενου, but γινομενου, 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 Mat 26:14, etc.; Mar 14:10, Mar 14:11; and Luk 22:3, etc. 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, Mat 26:26, etc., Mark, Mar 14:22, etc., and Luke, Luk 22:19, etc., 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 Mat 26:14. Calmet.

Knowing that the Father had given, etc. - 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 honors 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.

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 on Joh 13:2 (note).

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.

Poureth water into a bason, etc. - 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, 1Sam 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 αρχεσθαι in the sacred writings, signifies, not only to commence, but to finish an act, Act 1:1; and in the Septuagint, Gen 2:3. There is every reason to believe that he washed the feet of all the twelve. See on Joh 13:9 (note).

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.

What I do thou knowest not now, etc. - 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 - Μετα ταυτα, after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing: see Joh 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.

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, 1Jn 1:7; and by his Spirit, 1Cor 6:11; Tit 3:5, Tit 3:6. 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, etc., 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, Joh 12:24 (note).

Lord, not my feet only, etc. - 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.

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.

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

Ye call me Master and Lord - Ὁ διδασκαλος και ὁ κυριος, similar to רבי Rabbi, and מר 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, רבי ומורי Rabbi vemore, my master, my lord!

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 honor to yourselves.

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 - Ουδε αποϚολος 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 αποϚολος, should be translated apostle, rather than he that is sent, because the former rendering ascertains and determines the meaning better.

If ye know these things, happy, etc. - 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.

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, Psa 41:9, who was one of the most express emblems of this traitor. See on Joh 12:38, Joh 12:39 (note).

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.

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.

He that received whomsoever I send - See similar words, Mat 10:40, etc. 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.

Was troubled in spirit - See the note on Joh 11:33.

And testified - Spoke with great earnestness.

Shall betray me - Παραδωσει με, 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?

Looked one on another doubting of whom he spake - See the notes on Mat 26:20-25 (note). 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?

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.

He then lying on Jesus' breast - Επιπεσων, 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 Joh 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.

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.

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."

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 Matthew 26, where the subject is considered at large.

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.

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.

Now is the Son of man glorified - Νυν εδοξασθη, 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.

And shall straightway glorify him - Or, glorify him, ευθυς, immediately; "he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, Joh 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.

Little children - Or, rather, beloved children. Τεκνια, 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.

A new commandment I give unto you - In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbor as thyself, was a positive precept of the law, Lev 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 neighbor 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.

By this shall all men know, etc. - 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."

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 defense of my truth. See Joh 21:18.

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.

The cock shall not crow, etc. - See on Mat 26:34 (note). 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, etc. 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 Peter's 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, etc., 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 fulfill. 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.

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.

Having now - Probably now first.

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

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

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

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.

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.

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

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

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, In every possible way to assist each other in attaining that purity; 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.

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

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. Psa 41:9.

And I put my own honour upon you, my ambassadors. Mt 10:40.

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

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.

Simon Peter - Behind Jesus, who lay between them.

Leaning down, and so asking him privately.

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.

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.

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

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

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.

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

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.

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, Joh 18:15. But it was afar off. And not without great loss.

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.

NOw before the feast of the passover , when Jesus knew that his hour was come, that he should depart out of this world unto the Father , having loved his own which were in the world, he loved them unto the end .

That this was the fourth Passover after that he entred upon his publick Ministry, is out of doubt, and the last he ever celebrated. We have taken notice of this Evangelist's mention of the other three: but how long what follows was before the Passover, which is here exprest by [Before the Feast] is a great question: Some will have it the day, others immediately before, as [non-Latin text not transcribed] (the very same particle) is used, Luke 11.38. before dinner, and Luke 22.15. before I suffer. The resolution of it much dependeth upon another question as difficult, viz. What Supper it is which is mentioned? Ver. 2. Those who would be satisfied in these cases, may find a collection of what is said by most valuable Interpreters in Mr. Pools Synopsis Criticorum, upon Matth. 26. It is our happiness, that tho some such knots occur in holy Writ, yet they are about things in which our Salvation is not concerned; so as without danger to our Souls, we may be ignorant of what is the truth about them.

When Christ knew that the hour (which he had once or twice before said was not come) was now come, that he must die, rise again, and in a short time ascend to his Father;

He having loved his Disciples, not with a mutable but with an unchangeable love; he resolveth upon the washing of their feet, as a demonstration of that love.

Marginal references: Matth. 26.2.

2 And Supper being ended , the devil having now put into the heart of Judas Iscariot Simons son, to betray him .

Possibly it were better translated, while they were at Supper, or in Supper time, Greek [non-Latin text not transcribed], but the great question is, What Supper is here intended? Our most Learned Lightfoot is very confident, this was not the Paschal Supper. The most Interpreters, Ancient and modern, seem to be of another mind; or it may be rather a common Supper which they ate before the Passover: for whereas some think this Supper was that in the House of Simon the Leper, mentioned Matth. 26.6. It seemeth no way probable, no circumstance inclining us to believe any such thing; and the Evangelist having told us that it was after that Supper, that Christ rode into Ierusalem, and again went from thence, and hid himself, Chap. 12.36. and then reporting this as a thing subsequent to it in this Chapter: It seemeth very clear to me, that it could not be the Supper in the House of Simon the Leper.

Concerning the influence of the Devil upon Iudas, to put it into his heart to betray his Master, see Luke 22.8.

Marginal references: ver. 27.

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God .

Our translating the Greek Participle [non-Latin text not transcribed], knowing, (which properly signifies having known) createth a difficulty, viz. How Christs knowledge of this, that the Father had given all things into his hand, should be assigned as a reason of, or motive to his subsequent action of washing the feet of his Disciples? The sense therefore must certainly be, Tho he knew; and so it doth not import a reason of his following action, but onely signifieth Christs great humiliation and condescention. Tho he well enough knew, that all power was given him in Heaven and Earth, as in Matth. 28.18. That he was his disciples Lord, that he came from God, and was now going to God again; yet to shew how much he loved his Disciples, and to set them a pattern of humility, and teach them brotherly love, and that he came not in the estate wherein he yet was to be ministred unto, but to minister, Matth 20.28.

Marginal references: Matt. 11.27. and 28 18. Chap. 3.35. chap. 17.2.

4 He riseth from supper, and layeth aside his garments, and took a towel, and girded himself .

He riseth from Supper, what Supper is the question; We are told, that the Iews had two Suppers upon the Paschal night, which was the 14th. day of the month Nisan. The first, was the Passover Supper, which was a Religious rite in obedience to the Law. The second, a common Supper, (as on other nights) to which our Saviour added a third, which was the Lords Supper. To me it seemeth rather that their common Supper was first, then the Passover Supper; and that Christ arose from this common Supper, to do this act. Augustine understood it of the common Supper; so doth Beza, Heinsius, Tarnovius, and others which seemeth to me most probable; tho others understand it of the Passover Supper. Whatever Supper the Evangelist meaneth, Christ rose up from it before it was done. Calvin, Pareus, Beza, Petargus, Tossanus, and divers others amongst the Protestant Interpreters; Tolet, Maldonate, and Iansenius, amongst the Papists, do agree a common Supper this night, beside the Paschal Supper, and the Lords Supper; from which it is most probable that Christ, as is here said, rose up, and laid aside his garment, that is, his outward loose garment, (for such they used) which servants were wont to gird up when they waited at Table, Luke 17.8. Christ laid one aside, and girded up the other, takes a towel.

5 After that, he poureth water into a bason, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded .

Poureth water into a bason; beginneth first to wash his Disciples feet, then to wipe them with the linnen cloth he had taken: All this was done in the form of a servant, (so they used to do, as to guests that came to Dine or Sup with their Lords or Masters.)

6 Then cometh he to Simon Peter: And Peter saith unto him, Lord , doest thou wash my feet ?

Christ in the performance of this Ceremony cometh to Simon Peter; whether first, or last, it is not said; (and therefore the Papists argue all from hence, to prove the primacy of Peter over the rest of the Apostles) Peter looks upon it with a modest, but sinful and superstitious indignation. Samuel of old determined, that Obedience to God is better than Sacrifice; it is then certainly better than a Complement. Peter in this case ought not to have contradicted his Master out of a complement to him, but to have suffered him to go on in this act of Ministration. There may be a voluntary Humility, and pretended reverence to Christ, which is indeed but superstition, and can be no other if contrary to any Revelation of the Divine Will.

Marginal references: Gr. He.; See Matth. 3.14.

7 Jesus answered and said unto him, What I do thou knowest not now: but thou shalt know hereafter .

Our Lord, seeing Peters general design good, tho [illegible: 1 letter]he mistook as to this particular Act; tells him, that at present he did not understand his Counsel and design in this Action, but it should be more intelligible unto him afterwards, as indeed he made it by his discourse upon this his Act of humiliation, ver. 13, 14, 15, 16.

8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him , If I wash thee not, thou hast no part with me .

Peter rashly replies, Thou shalt never wash my feet. Here was a seeming Reverence for his Master, but (like the Iewish zeal mentioned by Paul, Rom. 10.2.) not according to knowledge; Christ tells him, that except he washed him, he had no part with him; that is, he should never be saved. But will some say, Was not this too severe for our Saviour to threaten Peter with an exclusion from a Coinheritance with him in Heaven, for modestly refusing to suffer him to wash his feet? Ans. The least disobedience not repented of, is enough to exclude a Soul from the Kingdom of Heaven. 2. But Christ seems to take an advantage here, from this ceremony of his washing their feet, to discourse to him the necessity of his washing his Soul with his blood, from the filth of sin and corruption; and of this washing, it undoubtedly is that Christ here speaketh, the necessity of which is very often inculcated in holy Writ.

Marginal references: Chap. 3.5. 1 Cor. 6 11. Eph. 5.26. Titus 3.5. Heb 10.22.

9 Simon Peter saith unto him, Lord, not my feet onely, but also my hands and my head .

Peter now understande h what washing it is which our Saviour last spake of, and wholly submitteth to the Will of his Lord and Master; acknowledging himself to be wholly defiled, and to stand in need of a washing all over. Lord, saith he, not my feet onely, but my hands and my head also, that is, my whole man.

10 Jesus saith to him, He that is washed, needeth not, save to wash his feet , but is clean every whit: and ye are clean, but not all .

Look as it is with persons that have been washing themselves in a Bath, when they are washed, yet walking abroad bare-foot, or with thin Sandals, or coverings for their feet, will be again subject to pollute and dirty their feet; so as they will have frequent need to wash them again; but they need not soon again wash their whole bodies: so it is as to Souls that are washed with my blood, washed, and sanctified, justified in the Name of the Lord Iesus, and by the Spirit of God ▪ (as the Apostle speaketh, 1 Cor. 6.11.) their state is not to be renewed; they need not be justified a second time, but they will have need to have their feet washed in regard of their remainder of sin, and lust that is in them, and will be so while they are in the World, and the temptations which every where lie in the World, as snares for their feet; they will have need of a daily washing by repentance, and fresh applications of their Souls to my blood, by the repeated exercises of faith, according to their renewed and repeated acts of sin.

You, who are my Apostles, are clean, you are washed, you are justified; I have forgiven your sins, accepted your persons, but not all; the most of you are so, but not all.

Marginal references: Chap. 15.3.

11 For he knew who should betray him, therefore said he, Ye are not all clean .

By these words, the Evangelist expounds onely what our Saviour meant in the former verse, when he had told them, they were not all clean; for tho the Disciples did not yet know that they had a Traytor amongst them, Satan had before this, put the design into the heart of Iudas, ver. 2. and Christ who knew all hearts, knew what was in the heart of Iudas, and he soon after (as we shall hereafter in this Chapter read) revealed it; yet at this time he had not revealed it to his Disciples: Now he begins to discover it, telling them, that tho the most of them were clean, justified, and sanctified, yet all of them were not so.

Marginal references: Chap. 6.64.

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

After that our Saviour had finished this Ceremony, and washed his Disciples feet; (some question whether all or no, but I see no reason to doubt it)

he returned again to the Supper, which (probably) now was near finished, which certainly was the common Supper which the Iews had besides the Passover Supper, and probably before it, tho some think after it.

He asketh them, if they knew the meaning of this which he had done unto them; lest they should not fully understand it, he openeth it to them in the following discourse▪

13 Ye call me Master and Lord, and ye say well: for so I am .

The Disciples in their ordinary discourses, called Christ Master and Lord; nor was it a name improper for him, for he was their Master to instruct them, their Lord to rule, guide, and govern them;

now saith our Saviour, Disciples ought to obey their Master, Servants ought to obey their Lords, and Disciples also ought to imitate their Master.

Marginal references: Mat. 23.8, 10. 1 Cor. 8.6. and 12, 18. Phil. 2.11.

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

I have by this my action taught you to love, and to be ready also to serve one another, and not to think much to serve them even in the lowest and meanest offices by which you can do them good; for we must not think, that these words lay a litteral obligation upon Christians, to wash the feet of others; washing the feet is mentioned but as Species pro genere, a single act of service, but for all other acts by which we can be serviceable unto others; so it is also used, 1 Sam. 25.41. and 1 Tim. 5.10. Some of the Ancients seem to have judged this washing of feet, to have been instituted as a Sacrament, (tho in an improper sense) and from hence, (tho Bellarmine, Maldonate and others, deny it to be a Sacrament as well as we) yet probably is the practice in use amongst the Papists, to wash certain persons feet every Thursday before Easter, (a theatrical Ceremony, rather than any thing of solid and profitable use.) Our Saviour certainly intends no more by ye ought to wash one anothers feet, than ye ought to serve one another in all offices of love, and not to think your selves too good, or too great, to do the meanest services to those who are my Disciples; and this is that as to which he tells them, he had set them an example that they should do as he had done, in other acts of the same kind, tho not as to this specifical act.

Marginal references: Luke 22.27.; Gal. 6.1, 2.

16 Verily, verily I say unto you, The servant is not greater than his Lord, neither he that is sent, greater then he that sent him

The Apostles were to take up a very high station in the Gospel Church, and our hearts are very prone to swell in an high opinion of our selves, for which the nature of man taketh advantage from every thing in which we either really do excel, or can conceit that we do excel our neighbours: Our Lord therefore, tho speaking to the Apostles, (some of the best of men) yet knowing they were (like Elij[illegible: 1 letter]h) men subject to like passions with other men, addeth this to arm them against any Temptation to Pride; they owned themselves as servants to Christ who was their great Lord; they had seen what he had done; he therefore applieth a proverbial expression to them, which he also made use of in other cases, as Matth. 10.24. Chap. 15.20. in both which places he maketh use of it to arm them against persecutions; here to perswade them to humility, condescention, and brotherly love.

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

he tells them, that it is not the bare comprehension of these things in their Notion, that would do them any good, unless they brought their knowledge into practice; for Iames 4.17. To him that knoweth to do good, and doth it not, it is sin. Faith without works is dead, and the Knowledge of our Masters will, (if we do it not) doth but expose us to many stripes.

There

Marginal references: James 1.25.

18 I speak not of you all, I know whom I have chosen : but that the scripture may be fulfilled He that eateth bread with me, hath lift up his heel against me.

I am about to tell you what will make your ears tingle; but be of good comfort, what I shall now tell you, doth not concern all of you, it concerneth but one man amongst you.

I know whom I have chosen to the work of the Apostleship: so some interpret it, as Chap. 6.70 Have not I chosen you twelve, and one of you is a Devil? But the generality of the best Interpreters understand the choosing here mentioned, of a choosing to Eternal Life, and perseverance in the way of God as a means in order to it, as Eph. 1.4. and so understood, here is a greater argument in this Text to prove the Godhead of Christ, as the Author of Eternal Election: tho one of you be a Devil, a Traytor, yet I have chosen the rest of you to Eternal Life: and this is no more than was Prophecied of me, and fulfilled in David as a Type of me: the Scripture must have its accomplishment: that Scripture is now fulfilled in me.

Marginal references: Psal. 41.9. Matth. 26.2[illegible: 1 letter].

19 Now I tell you before it come, that when it is come to pass, ye may believe that I am he .

What I now tell you should be so far from prejudicing your faith in me, that it ought rather to confirm and increase your faith in me as the true Messias; when (the thing coming to pass) you shall understand that I know the hearts, counsels, and secret thoughts of men: and when you shall see the Scriptures have their accomplishment, and those things which were long ago Prophecied concerning the Messias, have their just accomplishment, and fulfilling in me as the person intended in those Ancient Revelations.

Marginal references: Or from henceforth; Chap. 14.[illegible: 2 letters]. and 16.1.

20 Verily, verily I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me .

See the notes on Matth. 10.24. The words of which place are but here repeated: either to commend to them brotherly love, and offices of love, which he had before recommended to them under the notion of washing one anothers feet: Or else to comfort his Disciples who might think that this treacherous villany of Iudas would make them odious to the whole World: No, saith our Saviour, you are my messengers, persons sent by me; I will provide for you, there shall be those who will receive you: and I declare to all the World to incourage them, That I shall take their receiving of you as kindly as if they received me, and it shall turn to the same account, and that is all one as if they had received my Father himself, for he sent me. Some think that by these words Christ aggravateth the sin of Iudas, as being committed against the Father as well as against Christ: and a most treacherous failure as to the duty of an Apostle, or one dignified so much as to be sent out by Christ.

Marginal references: Math. 10.4[illegible: 1 letter].

21 When Jesus had thus said, he was troubled in spirit , and testified, and said, Verily, verily I say unto you, that one of you shall betray me .

How, and in what sense trouble of Spirit could agree to Christ, was noted before, Chap. 12.27. (see the notes on that Text) this seemeth to have been rather a trouble of grief, that one of his Apostles, one whom he had chosen, should commit so great a villany, than arising from fear of Death.

For his next words are a further discovery of the person that should betray him: he had said before, that he should be betrayed, and that it should be by one that used to eat bread with him: but now he cometh closer, and tells them that it should be by one of them, that is one of the twelve; this was a closer discovery than he had as yet made.

Marginal references: Math. 26.21.; Acts 1.1[illegible: 1 letter]. 1 John 2.19.

22 Then the disciples looked one on another, doubting of whom he spake .

It seemeth they had no suspicion of Iudas, but our Saviour telling them that it was one of them, they begin to look about one upon another, rather suspecting themselves than Iudas. There may be a great deal of villany, and the greatest villany in the hearts of Professors, in whose conversation appeareth nothing that may give a just suspition to others, and the true Disciples of Christ will have so much candor and brotherly love, that they will not rashly judge and censure their brethren.

23 Now there was leaning on Jesus bosom , one of his disciples, whom Jesus loved .

This leaning on Iesus his bosom, and the lying on Iesus his breast, mentioned ver. 25. cannot be understood without the understanding of the usual posture the Iews used at their meals, and particularly, at the Paschal Supper: of which we have spoken largely in our notes upon Matth. 26.20. (see the Annotations there) Their posture seemeth to have been kneeling, and resting their bodies back upon their legs, with a leaning upon their left elbow; and this seemeth not to have been so close, but that he that so sate, might use his other hand to take his meat; hence he who sate before any, sate with his back towards him, but leaning towards the bosome of the other, which is here called a leaning on (that is towards) his bosome, and lying on his breast, for it cannot be understood of such a setting, or leaning, as to touch the others breast or bosome, for that would have hindred him upon whom the person so leaned, from any use of his right hand to take his meat or drink. It is apparent from hence, that at this Supper there was none but Christ and his twelve Disciples. Secondly, that they sate in this posture of leaning: These two things make it very probable, if not certain, that the Supper here mentioned was either the Paschal Supper, or a common Supper, which immediately went before, or followed after the Passover Supper. For 1. we have no record of any other Supper, at which were onely Christ and the twelve Disciples, and 2. if we may believe the Iewish Writers, tho their ordinary posture at their common meals was Discubiture, that is, a kneeling on their knees, with a resting their bodies backward upon their legs; yet this posture of leaning was constantly added onely upon the Passover night, as a further testimony of their liberty; that they were not now servants, (as in the land of Egypt.)

The person who sate next to our Saviour, with his back next our Saviours bosome was Iohn, often in Scripture dignified with the title of the beloved Disciple, and him whom Jesus loved, Chap. 19.26. and 20.2. and 21.7, 20.

24 Simon Peter therefore beckned to him, that he should ask who it should be of whom he spake .

Peter knowing the particular affection that Christ had for Iohn, maketh a sign to him, to ask of Christ which of them he meant; when he said, One of you shall betray me.

25 He then lying on Jesus breast, saith unto him, Lord, who is it ?

Iohn accordingly doth propound the question to Christ.

26 Jesus answered, He it is to whom I shall give a sop, when I have dipped it . And when he had dipped the sop, he gave it to Judas Iscariot the son of Simon .

We have the same, tho not mentioned (as spoken in particular to Iohn) Matth. 26.23. Luke 22.21. tho neither of them mention Christs own dipping the Sop; but Matthew saith, He dipped his hand with him in the dish; and Luke saith, His hand was with him on the table. Without question all the Evangelists speak of the same time; for it is not reasonable to think that this discovery should be made, and Iudas gone out, and that afterward he should return again to eat the Passover. This maketh me very inclinable to think, that tho the washing of the feet might be during the time of a common Supper, preceding the Passover; yet the Supper they were now at was the Passover Supper: where, 1. were none but he and the twelve Disciples. 2. It is plain they were in that leaning posture, not used at common meals, but on the Passover nights, (as Dr. Lightfoot tells us from their Writings.) 3. The discourse passed at the Table is the very same (tho not in words, yet in sense) with that mentioned by Matthew and Luke, at the Passover Supper. 4. It is not reasonable to think, that after such a discovery as Christ now made of the Traitor, he should come again to be pointed at, and exposed. Concerning the Sop what it was, hath been some question; and a Learned Writer of our own, (but in this point I think much too critical) hath increased the difficulty, by affirming the word here used [[non-Latin text not transcribed]] signifies a piece of bread, or the lower part or chippings of the bread; for which he quoteth Hesychius, who indeed doth say so of [non-Latin text not transcribed] but not [non-Latin text not transcribed]. The Learned Annotator thinks, [non-Latin text not transcribed] is a false Print for [non-Latin text not transcribed], but it cannot be: for 1. there are in Hesychius several words in Alphabetical order, between [non-Latin text not transcribed] and this word. 2. Tho [non-Latin text not transcribed] be not in Hesychius, yet [non-Latin text not transcribed] is, and expounded by him [non-Latin text not transcribed] parts; now all know that this [non-Latin text not transcribed], which is but a diminutive derived from [non-Latin text not transcribed] or [non-Latin text not transcribed], can signifie no more, than a little part, let it be of what it will; for it is manifest out of Homer, that joined with an adjective, it signifies a mouth [illegible: 1 word] of mans Flesh, which came out of the Cyclops his mouth. So as the sense of these words is, He it is to whom I shall give a little part or portion of meat, when I have dipt it:

And having dipt it, he gave it to Iudas the Son of Simon: not the Iudas who wrote the Epistle, and who is mentioned, Chap. 14.22. but he that was the son of Simon, called from his place which he lived in [Kiroth] Iscariot, by which he did as perfectly describe the Traytor, as if he had named him.

Marginal references: Or morsel, or little part.

27 And after the sop Satan entred into him . Then Jesus said unto him, That thou doest, do quickly .

That the Devil did ever so enter into Iudas as to possess him, as we read of many who were possessed, and violently acted by the Devil, is more than we read any wherein holy Writ; the entrance into him, signifies Iudas his free and willing giving up of himself to the Devils s[illegible: 1 letter]ggestions and conduct: and in this sense the Dev[illegible: 2 letters] also before this time was entred into Iudas, Luke 22.3. But as holy men are said to be filled with the Spirit of God, who had before received the Spirit, because the holy Spirit came after upon them with fuller and stronger impulses, and notions: so tho the Devil had formerly been moving Iudas to this vile Act, and had had his consent to it; yet after he had taken this mouthfull, the Devil plyed him with stronger notions, impu[illegible: 1 letter]ses, and suggestions: and now he had master'd his conscience, and hardned his heart, so as he was more prepared for the Villany about which he had some thoughts before: he had now with an unbelieving, and unthankful heart, been eating the Passover, which was a Type of Christ; and had so mastered his conscience, as to come and do this, with a vile heart, reaking before with treacherous and bloody designs against his Lord and Master: See what is the effect. His heart is more vile, more treacherous, and bloody, he is twice more the servant of the Devil than he was before. The sop given him by Christ, was but an accidental occasion of it; as the Devil took more advantage from his now hardned, and further imboldned heart, and he is twice more the child of the Devil than he was before.

Christ knowing this, doth not command, advise, or exhort him, but in a detestation, bids him go and do what he was resolved to do, and which he knew would be quickly; letting him both know, that he knew what was in his heart, and that he was now ready to receive the effects of his malice.

29 For some of them thought, because Judas had the bag , that Jesus had said unto him, Buy those things that we have need of against the feast : or that he should give something to the poor .

How innocent are honest hearts? Charity thinketh no evil, (saith the Apostle) altho our Saviour had plainly enough deciphered him as the Traytor, by telling Iohn that he to whom he should give the Sop, was he; and then by giving it to Iudas, yet whether they all did not hear what our Saviour said to Iohn, or did not think of so sudden a Tragedy; they do not suspect that the hour was at hand, when Iudas should perfect his intended Villany; tho they heard our Saviour bid him get him out, and do quickly, what he had to do; yet Iudas being he who carried

that little stock of mony which Christ had, Chap. 12.6. they thought that that which our Saviour bid him do, as a work he had undertaken to do, was laying out some monies, either to buy some things which were necessary for them, for the seven days of the Feast of unleavened bread; either for food for them to eat, or for Sacrifices for them to offer.

Or that it was our Saviours mind, that he should out of this little stock, distribute something to the poor; they little thought that our Saviours words argued a giving him over to perfect the treacherous designs which he had conceived in his heart.

30 He then having received the sop, went immediately out : And it was night u.

From hence appeareth, 1. That it is impossible to prove that Iudas was with our Saviour, when he Instituted and Celebrated the Supper; tho if he were, it proveth nothing of a liberty for ignorant and scandalous persons to be there; (for Iudas was not such a one) nor yet of a lawfulness for Ministers of the Gospel, knowing any to be such, to give the Lords Supper to them. For altho Christ knew Iudas his heart, yet he acted not according to his Omniscience▪ but as the first and prime Minister of the Gospel, setting us an example, not to judge of secret things, but of things open onely. 2. It also appeareth from hence, that it is not probable, that this was any other Supper than the Passover Supper; for if it were not, the Passover Supper must be after this, and this same Supper preceding it. Our famous Dr. Lightfoot thinks it was a Supper in Bethany, at two miles distance (or near so much) from Ierusalem But then it must follow, 1. That Iohn speaks nothing of the Paschal Supper, or the Lords Supper; and 2. it doth by no means appear probable to me, that Iudas after such a discovery of him, should come again to eat the Passover with Christ and his Disciples. These things, together with what I noted before, that here is no mention made of more guests than the twelve; that the posture used (especially as to leaning) was peculiar to the Paschal Supper. That the discourse mentioned by this Evangelist, as had at this Supper about the discovery of the Traytor, is the same in substance, (tho not in terms) with what Matthew and Luke report, as passed at the Passover. All these things confirm me, that it is the Paschal Supper that Iohn speaketh of; whether Iudas was at the Lords Supper, which we know followed the Passover immediately, depends upon the sense of the particle [non-Latin text not transcribed], which we translate immed[illegible: 1 letter]tely; but doth not signifie necessarily such a present departure; but the action of the Lords Supper might be first over, tho in reason it seemeth to me more prob[illegible: 1 letter]b[illegible: 1 letter]e, because of those words, having received the sop, he immediately went out: that it should be here Interpreted strictly, and that shame and horror should not suffer him to stay so long, as till the action of the Supper was over: tho whether he were at the Lords Supper (as I said before) sigfieth nothing at all to the questions about mixt Communion, either as to the part of the Minister administring, or the peoples Communicating.

31 Therefore when he was gone out, Jesus said, Now is the son of man glorified , and God is glorified in him .

He speaketh of that which was presently to be, as if it were already done; the meaning is, Now the time cometh when the Son of man shall immediately be glorified, by finishing the work which God hath given him to do, by rising again from the dead, and declaring himself to be the Son of God with Power, by Ascending up into Heaven, to be glorified with the same glory which he had with the Father before the World began:

And God will appear to be glorified in him, by his finishing the work which God hath given him to do, manifesting his name to the sons of men; and by the many signs and wonders which God will yet further shew at the time of his Death and Resurrection, and by the coming down of the Holy Ghost.

32 If God be glorified in him, God shall also glorifie him in himself, and shall straightway glorifie him .

God was glorified in Christ by his Death upon the Cross in obedience to his Fathers Will; thus Peter Chap. 21.19. is said by his Death to glorifie God; and as he was declared to be the Son of God, and as by him the World was brought to the knowledge of God, as by his Spiritual and Heavenly Doctrine, so by the miracles he wrought. From hence our Lord concludeth, that God should glorifie Christ in himself, so as the glory of the Father and the Son are the same, they are mutually glorified each in other: If the Son be glorified, the Father is also glorified; and if the Father be glorified, the Son is also glorified; the Father and the Son are mutually glorified each in other.

And the Father (saith our Saviour) in a short time will further glorifie him, by taking him up into Heaven, and making the whole person of the Mediator glorious in Heaven

Marginal references: Chap. 17.1, 5, 6.; chap. 12.23.

33 Little children, yet a little while I am with you , ye shall seek me: and, as I said to the Jews, whether I go ye cannot come; so now I say to you .

Our Saviours time of Death being very nigh, (for it was the next day) he beginneth to speak of it to his Disciples more freely, and plainly, and to let them know, that he, tho now dying, bare a fatherly tender affection to them, he calls them little Children; Parents have a natural affection to their Children, a more tender affection to their Children when little, because in their tender age they are more ignorant, and unable to provide for themselves. We find this compellation used by Christs Apostles, Gal. 4.19. and 1 Iohn 2.1, 28. and he tells them, that he had but now a little time to be with them before his Death, and not long after his Resurrection; in which too, his converse was not such with them, as it hitherto had been.

He told this to the Iews in Chap. 7.34. and now he tells them the same, that they would miss him when he was gone, and should seek him; but even the Disciples at present could not follow him to Heaven whither he was going: The unbelieving Iews should never follow him thither, but even those who were his Disciples, who were born again, and whom he loved as little Children are beloved by their parents, should not yet follow him; his work in the World was done, but they had yet a great deal of work in it to do.

Marginal references: Chap. 8.21.

34 A new commandment I give unto you, That ye love one another▪ as I have loved you, that ye also love one another d.

The Commandment of loving one another, is strictly no new Commandment, we find it in the Law of Moses, Levit. 19.18. often pressed in the New Testament, Chap. 15.17. Eph. 5.2. 1 Iohn 4.21. St. Iohn in his first Epistle saith, it is no new Commandment, 1 Iohn 2.7. 2 Epist 6. It is therefore called a new Commandment, either because of the excellency of it; as new seemeth to be taken. Psal. 33.3. Isa. 65.17. Matth. 26.29. or because it is expounded in the Gospel in a new manner, pressed more plainly, and in new Arguments, and urged by a new example of their Lord and Master.

Marginal references: Cha 15.12, 19. 1 Thes 4.9. 1 John 3.23.

35 By this shall all men know that ye are my disciples, If ye have love one to another .

A Disciple hath his name either from learning from his Master, or from following his Master, and treading in his steps; take it in either sense: Loving one another is a certain note of being Christs Disciples; for as Christ continually pressed this by his precepts, so he set them his own example, by shewing the greatest love to them he could shew.

Marginal references: 1 John 2.5. and 4 20.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now : but thou shalt follow me afterwards .

Peter yet understood not his Lord and Master, and therefore asked him whither he went? Our Saviour spake of his Ascension into Heaven, after his suffering death upon the Cross; whither he tells Peter he could not at present follow him, but afterwards should. Believers shall be ever with the Lord, but they must wait the Lords time, and first finish the work which he hath given them to do upon the Earth.

Marginal references: Chap. 21 [illegible: 2 letters]. 2 Pet. 1.[illegible: 2 letters].

37 Peter said unto him, Lord, why cannot I follow thee now ? I will lay down my life for thy sake .

Still Peter doth not understand our Saviour, but fancieth some Earthly motion from the place where he was; but it should seem by what followeth, that he thought our Saviour spake of some motion which might be very dangerous to him.

And therefore he adds, according to his usual courage and mettal, expressed on all occasions, I will lay down my life for thy sake; we had such a resolution of his Matth. 26.33, 35.

Marginal references: Mar. 14.31. Luk. 22.33, 34.

38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily I say unto thee, The cock shall not crow, till thou hast denied me thrice .

Mark saith, before the cock crow twice. So the other three Evangelists must be expounded, who say no more than before the cock crow, not mentioning how often; but the history makes it good, that our Saviour meant thrice, for it was not before the second crowing of the Cock, that Peter went out, and wept bitterly.

Christ Washing the Disciples' Feet; Necessity of Obedience.

1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. 6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. 11 For he knew who should betray him; therefore said he, Ye are not all clean. 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 13 Ye call me Master and Lord: and ye say well; for so I am. 14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. 17 If ye know these things, happy are ye if ye do them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, 1 Sam. xxv. 41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Kings iii. 11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.

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

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

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

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

(6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, v. 26. It is the character of a widow indeed that she had washed the saints' feet (1 Tim. v. 10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him.

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

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

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

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

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

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

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

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

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

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

(2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. "Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself." Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, 1 Thess. v. 23.

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

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

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

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

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

(1.) He adjourned the explication till he had finished the transaction, [1.] To try their submission and implicit obedience. What he did they should not know till afterwards, that they might learn to acquiesce in his will when they could not give a reason for it. [2.] Because it was proper to finish the riddle before he unriddled it. Thus, as to his whole undertaking, when his sufferings were finished, when he had resumed the garments of his exalted state and was ready to sit down again, then he opened the understandings of his disciples, and poured out his Spirit, Luke xxiv. 45, 46.

(2.) Before he explained it, he asked them if they could construe it: Know you what I have done to you? He put this question to them, not only to make them sensible of their ignorance, and the need they had to be instructed (as Zech. iv. 5, 13, Knowest thou not what these be? and I said, No, my Lord), but to raise their desires and expectations of instruction: "I would have you know, and, if you will give attention, I will tell you." Note, It is the will of Christ that sacramental signs should be explained, and that his people should be acquainted with the meaning of them; otherwise, though ever so significant, to those who know not the thing signified they are insignificant. Hence they are directed to ask, What mean you by this service? Exod. xii. 26.

2. Upon what he grounds that which he had to say (v. 13): "You call me Master and Lord, you give me those titles, in speaking of me, in speaking to me, and you say well, for so I am; you are in the relation of scholars to me, and I do the part of a master to you." Note, (1.) Jesus Christ is our Master and Lord; he that is our Redeemer and Saviour is, in order to that, our Lord and Master. He is our Master, didaskalos—our teacher and instructor in all necessary truths and rules, as a prophet revealing to us the will of God. He is our Lord, kyrios—our ruler and owner, that has authority over us and propriety in us. (2.) It becomes the disciples of Christ to call him Master and Lord, not in compliment, but in reality; not by constraint, but with delight. Devout Mr. Herbert, when he mentioned the name of Christ, used to add, my Master; and thus expresses himself concerning it in one of his poems: How sweetly doth my Master sound, my Master! As ambergris leaves a rich scent unto the taster, So do these words a sweet content, an oriental fragrancy, my Master. (3.) Our calling Christ Master and Lord is an obligation upon us to receive and observe the instruction he gives us. Christ would thus pre-engage their obedience to a command that was displeasing to flesh and blood. If Christ be our Master and Lord, be so by our own consent, and we have often called him so, we are bound in honour and honesty to be observant of him.

3. The lesson which he hereby taught: You also ought to wash one another's feet, v. 14.

(1.) Some have understood this literally, and have thought these words amount to the institution of a standing ordinance in the church; that Christians should, in a solemn religious manner, wash one another's feet, in token of their condescending love to one another. St. Ambrose took it so, and practised it in the church of Milan. St. Austin saith that those Christians who did not do it with their hands, yet (he hoped) did it with their hearts in humility; but he saith, It is much better to do it with the hands also, when there is occasion, as 1 Tim. v. 10. What Christ has done Christians should not disdain to do. Calvin saith that the pope, in the annual observance of this ceremony on Thursday in the passion week, is rather Christ's ape than his follower, for the duty enjoined, in conformity to Christ, was mutual: Wash one another's feet. And Jansenius saith, It is done, Frigidè et dissimiliter—Frigidly, and unlike the primitive model.

(2.) But doubtless it is to be understood figuratively; it is an instructive sign, but not sacramental, as the eucharist. This was a parable to the eye; and three things our Master hereby designed to teach us:—[1.] A humble condescension. We must learn of our Master to be lowly in heart (Matt. xi. 29), and walk with all lowliness; we must think meanly of ourselves and respectfully of our brethren, and deem nothing below us but sin; we must say of that which seems mean, but has a tendency to the glory of God and our brethren's good, as David (2 Sam. vi. 22), If this be to be vile, I will be yet more vile. Christ had often taught his disciples humility, and they had forgotten the lesson; but now he teaches them in such a way as surely they could never forget. [2.] A condescension to be serviceable. To wash one another's feet is to stoop to the meanest offices of love, for the real good and benefit one of another, as blessed Paul, who, though free from all, made himself servant of all; and the blessed Jesus, who came not to be ministered unto, but to minister. We must not grudge to take care and pains, and to spend time, and to diminish ourselves for the good of those to whom we are not under any particular obligations, even of our inferiors, and such as are not in a capacity of making us any requital. Washing the feet after travelling contributes both to the decency of the person and to his ease, so that to wash one another's feet is to consult both the credit and the comfort one of another, to do what we can both to advance our brethren's reputation and to make their minds easy. See 1 Cor. x. 24; Heb. vi. 10. The duty is mutual; we must both accept help from our brethren and afford help to our brethren. [3.] A serviceableness to the sanctification one of another: You ought to wash one another's feet, from the pollutions of sin. Austin takes it in this sense, and many others. We cannot satisfy for one another's sins, this is peculiar to Christ, but we may help to purify one another from sin. We must in the first place wash ourselves; this charity must begin at home (Matt. vii. 5), but it must not end there; we must sorrow for the failings and follies of our brethren, much more for their gross pollutions (1 Cor. v. 2), must wash our brethren's polluted feet in tears. We must faithfully reprove them, and do what we can to bring them to repentance (Gal. vi. 1), and we must admonish them, to prevent their falling into the mire; this is washing their feet.

4. Here is the ratifying and enforcing of this command from the example of what Christ had now done: If I your Lord and Master have done it to you, you ought to do it to one another. He shows the cogency of this argument in two things:—

(1.) I am your Master, and you are my disciples, and therefore you ought to learn of me (v. 15); for in this, as in other things, I have given you an example, that you should do to others as I have done to you. Observe, [1.] What a good teacher Christ is. He teaches by example as well as doctrine, and for this end came into this world, and dwelt among us, that he might set us a copy of all those graces and duties which his holy religion teaches; and it is a copy without one false stroke. Hereby he made his own laws more intelligible and honourable. Christ is a commander like Gideon, who said to his soldiers, Look on me, and do likewise (Judg. vii. 17); like Abimelech, who said, What you have seen me do, make haste and do as I have done (Judg. ix. 48); and like Cæsar, who called his soldiers, not milites—soldiers, but, commilitones—fellow-soldiers, and whose usual word was, not Ite illue, but Venite huc; not Go, but Come. [2.] What good scholars we must be. We must do as he hath done; for therefore he gave us a copy, that we should write after it, that we might be as he was in this world (1 John iv. 17), and walk as he walked, 1 John ii. 6. Christ's example here in is to be followed by ministers in particular, in whom the graces of humility and holy love should especially appear, and by the exercise thereof they effectually serve the interests of their Master and the ends of their ministry. When Christ sent his apostles abroad as his agents, it was with this charge, that they should not take state upon them, nor carry things with a high hand, but become all things to all men, 1 Cor. ix. 22. What I have done to your dirty feet that do you to the polluted souls of sinners; wash them. Some who suppose this to have been done at the passover supper think it intimates a rule in admitting communicants to the Lord's-supper, to see that they be first washed and cleansed by reformation and a blameless conversation, and then take them in to compass God's altar. But all Christians likewise are here taught to condescend to each other in love, and to do it as Christ did it, unasked, unpaid; we must not be mercenary in the services of love, nor do them with reluctancy.

(2.) I am your Master, and you are my disciples, and therefore you cannot think it below you to do that, how mean soever it may seem, which you have seen me do, for (v. 16) the servant is not greater than his Lord, neither he that is sent, though sent with all the pomp and power of an ambassador, greater than he that sent him. Christ had urged this (Matt. x. 24, 25) as a reason why they should not think it strange if they suffered as he did; here he urges it as a reason why they should not think it much to humble themselves as he did. What he did not think a disparagement to him, they must not think a disparagement to them. Perhaps the disciples were inwardly disgusted at this precept of washing one another's feet, as inconsistent with the dignity they expected shortly to be preferred to. To obviate such thoughts, Christ reminds them of their place as his servants; they were not better men than their Master, and what was consistent with his dignity was much more consistent with theirs. If he was humble and condescending, it ill became them to be proud and assuming. Note, [1.] We must take good heed to ourselves, lest Christ's gracious condescensions to us, and advancements of us, through the corruption of nature occasion us to entertain high thoughts of ourselves or low thoughts of him. We need to be put in mind of this, that we are not greater than our Lord. [2.] Whatever our Master was pleased to condescend to in favour to us, we should much more condescend to in conformity to him. Christ, by humbling himself, has dignified humility, and put an honour upon it, and obliged his followers to think nothing below them but sin. We commonly say to those who disdain to do such or such a thing, As good as you have done it, and been never the worse thought of; and true indeed it is, if our Master has done it. When we see our Master serving, we cannot but see how ill it becomes us to be domineering.

The Treachery of Judas Foretold; The Anxiety of the Disciples.

18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. 21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25 He then lying on Jesus' breast saith unto him, Lord, who is it? 26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. 30 He then having received the sop went immediately out: and it was night.

We have here the discovery of Judas's plot to betray his Master. Christ knew it from the beginning; but now first he discovered it to his disciples, who did not expect Christ should be betrayed, though he had often told them so, much less did they suspect that one of them should do it. Now here,

I. Christ gives them a general intimation of it (v. 18): I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Ps. xli. 9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery.

1. He intimates to them that they were not all right. He had said (v. 10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised.

2. That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note, (1.) Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for. (2.) Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, 2 Tim. ii. 19.

3. That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See 1 Cor. x. 3-5. (2.) Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ. [1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30. [2.] He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness.

II. He gives them a reason why he told them beforehand of the treachery of Judas (v. 19): "Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come." 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Thess. ii.; 1 Tim. iv., and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Luke xxiv. 25, 26; ch. viii. 28.

III. He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (v. 20): He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. "Now," saith he, "though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing." Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes—They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity. 1. We are here encouraged to receive ministers as sent of Christ: "He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine." Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself. 2. We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion.

IV. Christ more particularly notifies to them the plot which one of their number was now hatching against him (v. 21): When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi—with the solemnity of a witness on oath), "One of you shall betray me; one of you my apostles and constant followers." None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (2 Kings viii. 12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa. xlviii. 8. 2. He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation. 3. He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. "What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa. i. 2. See Ps. xcv. 10; Isa. liii. 10.

V. The disciples quickly take the alarm. They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake. 1. By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (2 Sam. xv. 30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not? 2. Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause.

VI. The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now,

1. Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (v. 23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing ch. xxi. 20, 24. Observe, (1.) The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (v. 1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan. ix. 23. Note, Among the disciples of Christ some are dearer to him than others. (2.) His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (ch. i. 18), and believers are in like manner one with Christ, ch. xvii. 21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom. (3.) Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ.

2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice—Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us.

3. The question was asked accordingly (v. 25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows, (1.) A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom. xii. 6. (2.) A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen. xviii. 27.

4. Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psomion—a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them. (2.) That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us, [1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them. [2.] That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does.

VII. Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows,

1. The devil hereupon took possession of him (v. 27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But,

(1.) Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (ch. vi. 70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Luke xi. 26. Note, [1.] Though the devil is in every wicked man that does his works (Eph. ii. 2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at. [2.] Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors.

(2.) How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them.

2. Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either, (1.) As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, "What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes." Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or, (2.) As challenging him to do his worst: "Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee." Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief.

3. Those that were at table understood not what he meant, because they did not hear what he whispered to John (v. 28, 29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him. (1.) They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil. (2.) They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either, [1.] In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was. [2.] Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Luke viii. 3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph. iv. 28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor.

4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,

(1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.

(2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job xxiv. 13, &c.

Christ's Departure Predicted.

31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. 33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another.

This and what follows, to the end of ch. xiv., was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded),

I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified.

1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting.

(1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state.

(2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see 1 Cor. i. 24; 2 Cor. iv. 6. God is love, and herein he hath commended his love.

(3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, v. 32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself—en heauto. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, ch. xvii. 5. He shall sit down with the Father upon his throne, Rev. iii. 21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Ps. xvi. 10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa. liii. 12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.

2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (v. 33): Little children, yet a little while I am with you, &c. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words:—

(1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference.

(2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (ch. vii. 34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished.

II. He discourses with them concerning the great duty of brotherly love (v. 34, 35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged:—

1. The command of their Master (v. 34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, 1 John iii. 23; 1 Pet. i. 22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (1 John ii. 7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb. viii. 13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another.

2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment—that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, ch. xv. 13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Ps. xlix. 7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration—because Christ has loved us. See Rom. xv. 1, 3; Eph. v. 2, 25; Phil. ii. 1-5.

3. The reputation of their profession (v. 35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (1 John ii. 14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others—their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples—if you work miracles, for a worker of miracles is but a cypher without charity (1 Cor. xiii. 1, 2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Acts ii. 46, 47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being service able to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.

Peter's Self-Confidence.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

In these verses we have,

I. Peter's curiosity, and the check given to that.

1. Peter's question was bold and blunt (v. 36): Lord, whither goest thou? referring to what Christ had said (v. 33), Whither I go, you cannot come. The practical instructions Christ had given them concerning brotherly love he overlooks, and asks no questions upon them, but fastens upon that concerning which Christ purposely kept them in the dark. Note, It is a common fault among us to be more inquisitive concerning things secret, which belong to God only, than concerning things revealed, which belong to us and our children, more desirous to have our curiosity gratified than our consciences directed, to know what is done in heaven than what we may do to get thither. It is easy to observe it in the converse of Christians, how soon a discourse of that which is plain and edifying is dropped, and no more said to it, the subject is exhausted; which in a matter of doubtful disputation runs into an endless strife of words.

2. Christ's answer was instructive. He did not gratify him with any particular account of the world he was going to, nor ever foretold his glories and joys so distinctly as he did his sufferings, but said what he had said before (v. 36): Let this suffice, thou canst not follow me now, but shalt follow me hereafter, (1.) We may understand it of his following him to the cross: "Thou hast not yet strength enough of faith and resolution to drink of my cup;" and it appeared so by his cowardice when Christ was suffering. For this reason, when Christ was seized, he provided for the safety of his disciples. Let these go their way, because they could not follow him now. Christ considers the frame of his disciples, and will not cut out for them that work and hardship which they are not as yet fit for; the day shall be as the strength is. Peter, though designed for martyrdom, cannot follow Christ now, not being come to his full growth, but he shall follow him hereafter; he shall be crucified at last, like his Master. Let him not think that because he escapes suffering now he shall never suffer. From our missing the cross once, we must not infer that we shall never meet it; we may be reserved for greater trials than we have yet known. (2.) We may understand it of his following him to the crown. Christ was now going to his glory, and Peter was very desirous to go with him: "No," saith Christ, "thou canst not follow me now, thou art not yet ripe for heaven, nor hast thou finished thy work on earth. The forerunner must first enter to prepare a place for thee, but thou shalt follow me afterwards, after thou hast fought the good fight, and at the time appointed." Note, Believers must not expect to be glorified as soon as they are effectually called, for there is a wilderness between the Red Sea and Canaan.

II. Peter's confidence, and the check given to that.

1. Peter makes a daring protestation of his constancy. He is not content to be left behind, but asks, "Lord why cannot I follow thee now? Dost thou question my sincerity and resolution? I promise thee, if there be occasion, I will lay down my life for thy sake." Some think Peter had a conceit, as the Jews had in a like case (ch. vii. 35), that Christ was designing a journey or voyage into some remote country, and that he declared his resolution to go along with him wherever he went; but, having heard his Master so often speak of his own sufferings, surely he could not understand him any otherwise than of his going away by death; and he resolves as Thomas did that he will go and die with him; and better die with him than live without him. See here, (1.) What an affectionate love Peter had to our Lord Jesus: "I will lay down my life for thy sake, and I can do no more." I believe Peter spoke as he thought, and though he was inconsiderate he was not insincere, in his resolution. Note, Christ should be dearer to us than our own lives, which therefore, when we are called to it, we should be willing to lay down for his sake, Acts xx. 24. (2.) How ill he took it to have it questioned, intimated in that expostulation, "Lord, why cannot I follow thee now? Dost thou suspect my fidelity to thee?" 1 Sam. xxix. 8. Note, It is with regret that true love hears its own sincerity arraigned, as ch. xxi. 17. Christ had indeed said that one of them was a devil, but he was discovered, and gone out, and therefore Peter thinks he may speak with the more assurance of his own sincerity; "Lord, I am resolved I will never leave thee, and therefore why cannot I follow thee?" We are apt to think that we can do any thing, and take it amiss to be told that this and the other we cannot do, whereas without Christ we can do nothing.

2. Christ gives him a surprising prediction of his inconstancy, v. 38. Jesus Christ knows us better than we know ourselves, and has many ways of discovering those to themselves whom he loves, and will hide pride from. (1.) He upbraids Peter with his confidence: Wilt thou lay down thy life for my sake? Me thinks, he seems to have said this with a smile: "Peter, thy promises are too large, too lavish to be relied on; thou dost not consider with what reluctancy and struggle a life is laid down, and what a hard task it is to die; not so soon done as said." Christ hereby puts Peter upon second thoughts, not that he might retract his resolution, or recede from it, but that he might insert into it that necessary proviso, "Lord, thy grace enabling me, I will lay down my life for thy sake." "Wilt thou undertake to die for me? What! thou that trembledst to walk upon the water to me? What! thou that, when sufferings were spoken of, criedst out, Be it far from thee, Lord? It was an easy thing to leave thy boats and nets to follow me, but not so easy to lay down thy life." His Master himself struggled when it came to his, and the disciple is not greater than his Lord. Note, It is good for us to shame ourselves out of our presumptuous confidence in ourselves. Shall a bruised reed set up for a pillar, or a sickly child undertake to be a champion? What a fool am I to talk so big. (2.) He plainly foretels his cowardice in the critical hour. To stop the mouth of his boasting, lest Peter should say it again, Yea Master, that I will, Christ solemnly asserts it with, Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. He does not say as afterwards, This night, for it seems to have been two nights before the passover; but, "Shortly thou wilt have denied me thrice within the space of one night; nay, within so short a space as between the first and last crowing of the cock: The cock shall not crow, shall not have crowed his crowing out, till thou has again and again denied me, and that for fear of suffering." The crowing of the cock is mentioned, [1.] To intimate that the trial in which he would miscarry thus should be in the night, which was an improbable circumstance, but Christ's foretelling it was an instance of his infallible foresight. [2.] Because the crowing of the cock was to be the occasion of his repentance, which of itself would not have been if Christ had not put this into the prediction. Christ not only foresaw that Judas would betray him though he only in heart designed it, but he foresaw that Peter would deny him though he did not design it, but the contrary. He knows not only the wickedness of sinners, but the weakness of saints. Christ told Peter, First, That he would deny him, would renounce and abjure him: "Thou wilt not only not follow me still, but wilt be ashamed to own that ever thou didst follow me." Secondly, That he would do this not once only by a hasty slip of the tongue, but after he had paused would repeat it a second and third time; and it proved too true. We commonly give it as a reason why the prophecies of scripture are expressed darkly and figuratively, because, if they did plainly describe the event, the accomplishment would thereby either be defeated or necessitated by a fatality inconsistent with human liberty; and yet this plain and express prophecy of Peter's denying Christ did neither, nor did in the least make Christ accessary to Peter's sin. But we may well imagine what a mortification it was to Peter's confidence of his own courage to be told this, and to be told it in such a manner that he durst not contradict it, else he would have said as Hazael, What! is thy servant a dog? This could not but fill him with confusion. Note, The most secure are commonly the least safe; and those most shamefully betray their own weakness that most confidently presume upon their own strength, 1 Cor. x. 12.

CHAP. XIII.

THis definition of death, Calv. in loc. ſaith Calvin, pertains to the whole body of the Church. It is to the Saints no more then a paſſage to the Father, an in-let to eternall life. Whether a Chriſtians death be a burnt-offering (of Martyrdome) or a peace-offering (of a naturall death) whether it be by a ſudden change, as Eliah's, or a lingring ſicknes, as Eliſha's, it is a ſweet ſacrifice aſcending to God, as Manoah's Angel aſcended in the ſmoke. This made Baſil, when the Emperours Lieutenant threatned to kill him, cry out, [non-Latin text not transcribed]. [illegible: 1 word]. Ioa. Manlij. loc. com. [non-Latin text not transcribed], I would he would: for ſo ſhould he ſoon ſend me to my heavenly father, to whom I now live, and to whom I deſire to haſten. This made Velcurio a Dutch Divine, when he lay upon his death-bed, break out into theſe ſweet words, Pater est amator, Filius Redemptor, Spiritus Sanctus Conſolator; quomodo ita que triſtitiâ affici poſſim? The Father loves me, the Son redeemed me, the holy Ghoſt comforts me, how then can I be caſt down at the approach of death? And the like triumphant words were uttered to me, by my late Reverend good friend and father, Mr John Jackſon, Paſtour of Binton in Warwick-ſhire, when he lay a dying, and laid his laſt charge upon me, to preach Chriſt, who had ſwallowed up death in victory.

To the end he loved them] Such faſt frinds are hard to finde. [non-Latin text not transcribed]. Plato. A friend is a very changeable creature, ſaith one; as ſoon on, and as ſoon off again: as ſoon in, and as ſoon out, as Joabs dagger was; clear at the top, and muddy at the bottome, as ponds are; white at the waxing of the moon, and black at the waining of it, as the fiſh Scolopidus in the river Araxis is ſaid to be. Andronicus the Greek Emperour, whom but yeſterday he had uſed moſt kindly, and enrolled among his beſt friends, upon them to day he frowned and tyrannized moſt cruelly: Turk. hiſt. ſo that you might have ſeen (ſaith the Hiſtorian) the ſame man the ſame day (as it is reported of Xerxes his Admirall) to be crowned and beheaded, to be graced and diſgraced. So of Tiberius and Mahomet the firſt Emperour of Turkes, it is ſaid, that in their love there was no aſſurance; but their leaſt diſpleaſure was death. Chriſt whom he loves once he loves ever, and though we break oft with him, yet he abides faithfull. 2 Tim. 13. and his foundation ſtandeth ſteady, having this ſeal; The Lord knoweth them that are his, verſ. 19.

Verſe 2. The devil having now put] He is, likely, at one end of every temptation to ſin: as the hand of Joab was in the tale of the woman of Tekoah. He rubs the fire-brand of evil concupiſcence, and makes it ſend out ſparkles.

Verſe 3. Jeſus knowing, &c.] This is prefaced to the waſhing of his Diſciples feet; to ſhew that he did it not raſhly, or out of baſeneſſe of ſpirit, as forgetting the dignity of his perſon and place, as Ahaz did, 2 King. 16.7. and thoſe, Iſa. 57.9. and David alſo in the Court of Achiſh. There is a [non-Latin text not transcribed], a comelineſſe to be kept in every condition.

Verſe 4. He riſeth from ſupper] So the rite of the Paſchall ſupper required: as Beza ſheweth in his Annotations upon, Mat. 26.20.

Verſe 5. After that he powreth water, &c.] So doth the Pope once a year, in an apiſh imitation of our Saviour. As likewiſe, when he is new elected, in his ſolemn Lateran proceſſion, he takes copper out of his Chamberlains lap, and ſcatters it among the people, D. Hall on Mat 5.20. and (lye and all) ſaith, Silver and gold have I none.

Verſe 6. Then cometh he to Peter] He came firſt to him (for the former verſe ſets forth his intent, rather then his act of waſhing.) And yet St Chryſoſtome tells of ſome, that would needs have it, that he began with Judas. Like as the Papiſts ſay, that our Saviour appeared firſt, after his reſurrection, to the Virgin Mary: though the text be plain, that he firſt ſhewed himſelf to Mary Magdalen. Antipheron Orietes apud Ariſtot. Theſe are like him in Ariſtotle, that thought that every where he ſaw his own ſhape and picture going before him.

Verſe 7. But thou ſhalt know hereafter] Diſterent degrees of knowledge are beſtowed at ſeverall times. Our hearts are like narrow mouthed veſſels: but then ſhall we know, if we follow on to know the Lord. Hoſ. 6.3. and take heed that we leak not, Heb. 2.1.

Verſe 8. Thou ſhalt never waſh my feet] This was an immoderate modeſty, a proud humility: ſo is it in them that refuſe Goſpel-comforts becauſe they are unworthy. Domine, non ſum dignus, at ſum indigens, Mat. 3.15. ſaid Pomeran. Tibi adeſt nimia humilitas, Thou haſt too much humility, ſaid Luther to Staupicius. So the Baptiſt was as much to blame, in refuſing to waſh Chriſt, as Peter here to be waſhed by him.

Verſe 9. Lord, not my feet only] Here he ſeems to be as far out on the other ſide. Medio tuti [illegible: 2 letters] mus ibis Ovid. Plin. lib. [illegible: 1 letter]. cap. 8. How hard is it to hold a mean? Vertue is placed between two extremes, as the Planet Jupiter between cold Saturne and fiery Mars.

Verſe 10. Needeth not ſave to was his feet] For though bathed in that bleſſed fountain, Zech. 13.1. and fully juſtified, yea, and freed from the ſtain and raign of ſin, yet not from the reliques, to keep us humble; that when we look upon our feathers, we may withall look upon the feet ſtill defiled, and ſo be ſtill cleanſing our ſelves from all ſilthineſſe of fleſh and ſpirit. 2 Cor 7.1. The inwards and the feet in a ſacrifice were to be waſhed above the reſt; becauſe the intrails contain the excrements: and the legs, becauſe they tread in the dirt. Anſwerable whereunto, we are called upon to waſh our hearts, Jer. 4.14. and our feet, here. The compariſon ſeems to be taken from thoſe that are waſhed in baths: for though their whole bodies beſides are waſhed; yet, going forth, they touch the earth with their feet, and ſo are fain to waſh again.

Verſe 11. He knew who ſhould betray him] And yet he vouchſafed to waſh his feet. This was ſtupenda dignatio, a wonderfull condeſcenſion, an imparallelled patience.

Verſe 12. Know ye what I have done to you?] This was our Saviours uſuall order to catechiſe his Diſciples, [non-Latin text not transcribed] Sicut in [illegible: 1 word] una vox his audiri dehet, tain ex Cate[illegible: 3 letters] [illegible: 1 letter]e[illegible: 1 letter]o, quain [illegible: 1 letter]x i[illegible: 1 letter] ſo Catech ſta Palor. after he had ſaid or done any thing for their inſtruction. So did the Apoſtles, Gal 6.6. 1 Cor. 14.19. and the Primitive Paſtours: They had their Credis? Credo: Abrenuncias? Abrenuncio, as it were by an Eccho, as the word importeth.

Verſe 13. Ye call me Maſter, and Lord] A little before our Saviour came in the fleſh, the Jew-Doctours had taken up diverſe titles in this order, Rabbi, Rabban, Rab, Rabba, Gaon, Moreh, Morenu, Alſted Chrozol. pag. 429. and Moreh tſedek. Theſe they did arrogantly appropriate to themſelves: But Chriſt was the true owner of them all.

Verſe 14. Ye ought alſo to waſh one anothers feet] What ſo great matter is it then to ſalute others? to ſeek reconciliation with them, &c? Angels think not themſelves too good to ſerve the Saints: Kings and Queens ſhall bow down to them with their faces toward the earth, and lick up the duſt of their feet, Iſa. 49.23.

Verſe 15. For I have given you an example] [non-Latin text not transcribed]. This St Peter calls [non-Latin text not transcribed], a copy for us to write after. 1 Pet. 2.2[illegible: 1 letter]. Ibid ver. 9. [non-Latin text not transcribed]. And in the ſame chapter ſaith, that we ſhould preach forth Chriſts vertues: our lives ſhould be as ſo many Sermons upon Chriſts life, whileſt we ſtrive to expreſſe him to the world, in all his imitable graces. This is to walke in Chriſt, Colloſ. 2.6. to walke as Christ walked, 1 Joh. 2.6. The meditation of Chriſts meekneſſe, converted the Eunuch, Acts 8.32, 33. &c. And we read of an Earl, called Eleazarus, that being given to immoderate anger, was cured of that diſordered affection, by ſtudying of Chriſt, and of his patience. This meditation he never ſuffered to paſſe from him, before he found his heart transformed into the ſimilitude of Jeſus Chriſt. In vita ejue apud [illegible: 1 letter]uriu[illegible: 2 letters]. Crux pendentis, cathedra docentis.

Verſe 16. The ſervant is not greater, &c.] This anſwers all our exceptions againſt brotherly offices, I am his elder, better, greater then he, &c. But which of us can ſay, I am a God? Chriſt waſht his Diſciples feet, though he knew that the Father had given all things into his hands, &c. as is expreſly, and for this very purpoſe noted here by the Evangeliſt, verſ. 3.

Verſe 17. If ye know theſe things, &c.] Knowledge without practice, is but as rain in the middle region: or as a horne in the Un cornes head; which if it were in a wiſe mans hand, would be very uſefull and medicinable, but as now, is hurtfull.

Verſe 18. I know whom I have choſen] Judas he had not choſen, but to the Apoſtleſhip only. All this Judas hears, and is not moved at it: ſuch a ſtupifying ſin is hypocriſie. The Germans have a Proverb, Quam Deus excaecaturus est, huic primùm oculos claudit. And the Latines ſay, Deus quam destruit, dementat. Baclolcer. God beſots the man, whom he means to deſtroy.

Verſe 19. Ye may beleeve that I am he] And that ye may not ſtumble or ſtagger, though ye ſee Iudas play the traitour. 2 Tim. 2.18, 19. The apoſtaſie of Hymenaeus and Philetus, a pair of eminent profeſſours, was like to have ſhaken many: Inſomuch as the Apoſtle was fain to make apology, Nevertheleſſe, the foundation of God remaineth ſure, &c.

Verſe 20. Verily, verily I ſay, &c.] Here our Saviour ſeems to go on where he left, verſ. 17. That between, being a digreſſion. Digreſſions, ſaith one, are not alwayes and abſolutely unlawfull. Gods Spirit ſometimes draws aſide the doctrine, to ſatisfie ſome ſoul, which the Preacher knows not, and ſparingly uſed, it quickeneth the attention. Biſi[illegible: 2 letters]d in the Gelo[illegible: 1 letter]. But God may force it, yet man may not frame it: and it is a moſt happy ability, to ſpeak punctually, directly to the point.

Verſe 21. He was troubled in spirit.] The Stoicks then were out, in holding, that paſſions befall not a wiſe man: And Jeſuited Gonzaga, was not ſo much to be magnified, who would not permit any man to love him: and when his father died, all the grief be took, Cae[illegible: 1 letter]erum [non-Latin text not transcribed] videtur veſter Gonzaga. &c. D. Prid. contra Eudemon. was no more then this; Now, ſaid he, there's nothing hindreth me to ſay, Our Father which art in Heaven. Chriſt was thorowly troubled here, that any one ſo highly advanced by him (as in the former verſe, He that receiveth whomſoever I ſend, receiveth me, &c.) ſhould be ſo ill-minded towards him, as to betray him. Id[illegible: 1 letter]ò deteriores ſumus, quia meliores eſſe debemus, ſaith Salvian, we are therefore the worſe, becauſe we ſhould be better. It was no ſmall aggravation to Solomons ſin, that he forſook that God, 1 King. 11.9. that had appeared unto him twice. Our offences are increaſed by our obligations.

Verſe 22. Looked one upon another, doubting, &c.] Our Saviour ſifted them; and hereby put them upon the duty of ſelf-examination; ever ſeaſonable, but eſpecially afore the Sacrament, as here, [non-Latin text not transcribed]. [illegible: 1 word] 11.28. Let a man examine himſelf (and do it exactly, as the word ſignifies) though the heart hang off never ſo much. Men are as loth to review their actions, and read the blurt'd writing of their hearts, as ſchool-boyes are to perſe their leſſons, and falſe-latines they have made. But this muſt be done, or they are undone for ever. And ſparing a little pains at firſt doubles it in the end: As he who will not caſt up his books, his books will caſt him up, at length. C[illegible: 1 letter]lie[illegible: 1 letter] exuti, & put [illegible: 1 word] inni[illegible: 1 letter]i, in l[illegible: 3 letters]u[illegible: 1 letter]is ſemiſupin ja [illegible: 1 letter]e[illegible: 1 letter]a[illegible: 2 letters]. [illegible: 1 word]. in for.

Verſe 23. Now there was leaning on Jeſus boſom] So muſt we do at the Sacrament, by the actuation of our faith, aſcending up into heaven, and fetching down Chriſt into the heart, that we may have intimate and intire communion with him. By the force of our faith at the Lords table, cruci haeremus, ſanguinem ſugimus, Cyp. de ca[illegible: 1 letter]a Dom. & intra ipſa Redemptoris nostri vulnera figimus linguam, ſaith St Cyprian.

Verſe 24. Simon Peter therefore beckned:] Peter, that heretofore could not thinke his heart ſo unfound as to deny his maſter, now feareth the ugly monſter of fearleſſe betraying. In mans heart, as in the ſea, there is that Leviathan, therefore alſo creeping things innumerable, Pſal. 104.26.

Verſe 25. He then lying on Jeſus breast] Ad pectus allapſus, In accubitu mes ille ut accumberent uxores in ſinu vtrorum. Lipſ ad Tacit l. 11. as laying his ear to our Saviours mouth, that he might whiſper him who it was: for things were as yet ſecretly carried, and the traitour not diſcovered, ſave to John only, who knew Chriſts ſoul-ſecrets, and afterwards received his Revelation.

Verſe 26. He it is to whom I ſhall] Here our Saviour not only feeds his hungry enemy, but ſhews him like curteſie as we do to one we drinke to at table; yea, though he knew the traitour would make an ill uſe of it. Thus ſhould a Chriſtian puniſh his perſecutours. No vengeance but this is heroicall, and fit for Chriſts followers. Thus Bradford ſaved Bourn, that helped to burne him. Act and Mon. ſol. 1456. Ibid. 1358. Saunders ſent to priſon by Steven Gardiner, gave God thanks that had given him at laſt a place of reſt and quietneſſe, where he might pray for the Biſhops converſion. It was grown to a Proverb concerning Cranmer, Do my Lord of Canterbury a ſhrewd turne, and then you may be ſure to have him your friend, Ibid. 169[illegible: 1 letter]. Domine recedatis: nam ſi percipiunt T[illegible: 1 letter]u [illegible: 1 letter]onici, & noſtri devoti, morte moriem[illegible: 1 letter]ni. Func. while he liveth. Henry the ſeventh, Emperour of Germany, feeling himſelf poiſoned in the Sacramentall bread by a Monke, called him, and ſaid unto him, Domine, recedatis &c. Be gone, Sr, for if my followers finde you, you will die for it.

Verſe 27. Satan entred into him] Gat more full poſſeſſion of him. Let them that depart the publike aſſemblies ere all be done, as Judas did, take heed they meet not the devil at the door. Canon. 24. The fourth Councel of Carthage excommunicated ſuch, and ſo delivered them up to Satan; which is a grievous puniſhment; for then they lye open to all wickedneſſe, as Ananias, whoſe heart Satan had filled from corner to corner. Luther, when he had read certain letters ſent to him from Vitus Theodorus, fetcht a deep ſigh, and ſaid, Heu, Selneccer. Paedag. Chriſt. quam furit ſatan, & impellit ſecuros homines ad horrenda flagitia, quae corpus & animum perdunt! Oh how the devil rageth and driveth on ſecure perſons, to horrible and damnable wickedneſſe! That which moved Luther to ſay ſo, was a ſad relation made in that letter, of a certain widow, who being with childe by a young ſcholar, could not have her childe baptiſed, unleſſe ſhe would tell the Prieſt, who was the childes father: Whereat ſhe being grievouſly vexed, firſt killed her childe, and then hang'd her ſelf. Which when the ſcholar heard of, he likewiſe ſtabb'd himſelf to death. The Prieſt underſtanding what tragedies had followed, upon his refuſing to baptiſe the childe, hang'd himſelf alſo. Now, who can doubt but all this was done by the inſtigation of the devil? Men uſually defie him and ſpet at his name: but they ſpet not low enough, they ſpet him out of their mouthes, but not out of their hearts: there he playes Rex, and, ſo long cares no more for their curſings of him, then he doth for holy-water.

That thou doest, do quickly] This is no command, but a prediction by way of deteſtation; like as when God ſaid to Balaam, Go, for I know thou wilt go after the wages of wickedneſſe. Some note here, Wards Serm. that, even to Judas, Chriſt ſaith, That thou doeſt, do quickly, ſo odious is dullneſſe unto him.

Verſe 28. Now no man at the table knew, &c.] For John had not told Peter the ſecret committed to him by Chriſt, though he were very deſirous to have known it, Si ſapis, arcano vina reconde cado. [non-Latin text not transcribed]. L[illegible: 1 letter]nan exemp. Prigy [illegible: 1 letter]. Ch. 1. A friend, that can both keep counſell and give counſell, is worth his weight in gold. When one deſired to ſee Alexanders treaſure, he bad one of his ſervants ſhew him, not his talents of ſilver, but his truſty friends.

Verſe 29. For ſome of them thought] An example of Chriſtian ſimplicity. As bad men muſe as they uſe, ſo good men meaſure others by themſelves; and ſo are often deceived, as here. Charity thinketh no evil 1 Cor. 13.5.

Or that he ſhould give ſomething to the poor] Chriſt had not much, yet had ſomewhat for the poor: ſo muſt even the poor day-labourer, Epheſ. 4 28 the neceſſitous widow, Mar. 12 42.

Verſe 30. He then having received the ſop] So many, having received the Supper of the Lord, eat their bane, and drink their poiſon: that they eat is ſawced, and that they drink is ſpiced with the bitter wrath of God: their hearts are wofully hardened, and their diſpoſitions to ſinne ſeven times more inflamed then ever before.

Verſe 31. Therefore when he was gone out] The room being rid of the traitour, Chriſt deals more freely and familiarly with the reſt: and arming them againſt the ſcandall of the croſſe, he calls his death his glory, eſteems his crown of thornes, more precious then Solomons diadem; looks upon his wales as ſpangles, his blows on the face as ingots, his wounds as gemms, his ſpittings on as ſweet ointment, his croſſe as his throne. This is a paradox to fleſh and blood: Jews and Gentiles jear at it; [non-Latin text not transcribed]. Luc. in vita Per[illegible: 1 letter]er. Perſuaſerunt ſibt tefaelices ſe immortalitate fruitures, &c. Ibid. Actius Antoninus in Aſia cum perſe ueretur Chriſtianor, &c. Tertull. as Lucian the atheiſt, who rails upon Chriſt blaſphemouſly, calling him the crucified Impoſtour: And as for Chriſtians, they fooliſhly beleeve, ſaith he, that they ſhall enjoy immortality, and live in bliſſe for ever: therefore they ſet light by life, yea many of them ofter themſelves voluntarily to be ſlain for their ſuperſtition. Thus he. And another Heathen Proconſul, when he had tyred himſelf with killing Chriſtians, and ſaw no end of it, but that they came thicker upon him, crying out, we are Chriſtians, &c. he curſed them, and cried out, O miſeri, ſi libet perire, num vobis rupes aut restes deſunt? O wretches, can you finde no other way to die, but I muſt be troubled with you?

Verſe 32. And ſhall ſtraightway] Thus for the joy that was ſet before him, he endured the croſſe, deſpiſing the ſhame; as being ſhortly to ſit down at the right hand of the throne of God, Heb. 12.2. Look we on him, and do likewiſe. There were in Greece certain fields, called. Palaestrae, where young men exerciſed themſelves in wreſtling. In theſe were ſet up ſtatues of ſome valiant champions, that the young wreſtlers might fix their eyes upon them, and ſo be incouraged. Can we chuſe a better Champion then Chriſt to eye and imitate, ſhould we be called to reſiſt unto blood, ſtriving againſt ſin? He did not only ſanguinem ſuffundere, ſed effundere: And how did he ſupport himſelf under the croſſe, but by the forethought of the crown?

Verſe 33. Little children, yet a little while] Here our Saviour uſeth the ſelf-ſame words to his Apoſtles, which before he had uſed to the Jews, with whom he was angry; ſo to cut off all hope from them of his corporall preſence. The fiction of the Ubiquity began about the time of Berengarius; was foſtered and furthered by Gerſon, Chancellour of Paris, who firſt taught the reall communication of properties, by means whereof the humane nature of Chriſt received this prerogative, ſaid he, that at his Supper (and then only) it might be in many places at once, whereſoever the Supper was celebrated. But in the year of Chriſt 1524, Jacobus Faber Stapulenſis taught at Paris, that by the ſame reaſon Chriſt might be as well corporally preſent in all places at once, as he was at the Supper. For which doctrine of the Ubiquity, he was oppoſed, the year following, by one Natalis Beda, and, by the Sorboniſts, baniſhed out of France. This is the Nativity of that famous Ubiquity, which being caſt out of France, Luther brought back into the Churches of Germany; Brentius furbiſhed it over, and Smidelinus obtruded it upon many places and perſons, whether they would or no: whence he is ſirnamed, Ʋbiquitatis Apostolus. How much better that good woman in the book of Martyrs, that being asked by the Biſhops; Act. and Mon. Doſt thou beleeve that the body of Chriſt is in the Sacrament really and ſubſtantially? I beleeve, ſaid ſhe, that that is a reall lye, and a ſubſtantiall lye. Domitius Calderinus the Italian, who flouriſhed in the year 1442. when he was called by his friends to go to Maſſe, L. Vives. was wont to ſay (as Vives tells us) camus ad communem errorem.

Verſe 34. A new Commandement, &c.] New, ratione claritatis & facilitatis; for now there is abundance of ſpirit given by Chriſt, who writes this affection in our hearts; as of old, the Law was written in ſtone. Beſides that, he is become a new paterne and example of the rule: and ſo, it is become a new commandement: not in reſpect of the matter of the duty, but of the forme of obſerving it. For the old rule was, Thou ſhalt love thy neighbour as thy ſelf. But now that forme (as I have loved you) hath ſomething in it that is more expreſſe; and, for the incomparable ſufficiency of the preſident, is matchleſſe and more full of incitation to fire affection: there being farre more incentives and motives to love ſince Chriſt came, and gave himſelf for us. And this is appointed here, for the Diſciples and our ſolace in the want of Chriſts bodily preſence, as loving fellow-members to ſtrive by all means to delight in the loving ſociety one of another.

Verſe 35. By this ſhall all men know] Other mens diſciples are known by their titles, habits, ceremonies, &c. as the Popes ſhavelings (which yet is grown ſo bald a buſineſſe, that now they begin to be aſhamed of it) but love is Chriſts cognizance, acknowledged by very Heathens; who could ſay, that no people in the world did love one another ſo, as Chriſtians did. As the curtains of the Tabernacle were joyned by loops: ſo are true Chriſtians by love Philadelphia is blamed for nothing, Rev. 3.18.

Verſe 36. Whither goeſt thou?] That deep conceit he had drunke in of an earthly Kingdom, ſo nung in his light, that he could not ſee whither Chriſt was aſcending. A little ſawcer held cloſe to the eyes, hinders the ſight of a huge hill.

But thou ſhalt follow me] Perhaps, in the ſame kinde of death; but to heaven, moſt certainly.

Verſe 37. I will lay down, &c.] Peter was meliùs ſemper animatus quam armatus, better affected then appointed. Petrus ſe Chriſto oppoſuit, ſe caeteris praepoſuit, ſibt totù[illegible: 1 letter]n impoſuit. Chryſoſt. His heart deceived him, as did Davids, Pſal. 39.1, 2. He ſaid he would look to his wayes, bridle his tongue, &c. but ſoon after, he brake his word; My heart was hot, &c.

Verſe 48. The cock ſhall not crow.] Chriſt mentioneth the cock, quià tam ſtrenuum pugnatorem decebat tale praeconium. So Rev. 6.13. Paſtours revolt, as green figgs fall off, with no adoe. In the Palatinate they fell to Popery, as faſt as leaves fall in Autumne.

The feast of the passover. Mt 26:2, Mt 26:17.

His hour was come. The hour appointed in the purpose of God for him to die, Jn 12:27. Having loved his own. Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him; by patiently teaching them; by bearing with their errors and weaknesses; and by making them the heralds of his truth and the heirs of eternal life.

He loved them unto the end. That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet and in the institution of the Supper. We may remark that Jesus is the same yesterday, today, and for ever. He does not change; he always loves the same traits of character; nor does he withdraw his love from the soul. If his people walk in darkness and wander from him, the fault is theirs, not his. His is the character of a friend that never leaves or forsakes us; a friend that sticketh closer than a brother. Ps 37:28: "The Lord forsaketh not his saints." Isa 49:14-17, Prov 18:24.

(a) "Now before the feast" Mt 26:2 (b) "his hour was come" Jn 17:1,11 (c) "having loved his own" Jer 31:3, Eph 5:2, 1Jn 4:12, Rev 1:5

Supper being ended. This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English.

The devil. The leader or prince of evil spirits.

Having now put it into the heart. Literally, having cast it into the heart. Comp. Eph 6:16: "The fiery darts of the wicked." See Acts 5:3, Lk 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime.

(d) "the devil" Lk 22:3,53, Jn 6:70

Jesus knowing, &c. With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people.

Had given all things, &c. Mt 28:18.

Was come from God. Jn 8:42.

Went to God. Was about to return to heaven. See Jn 6:61,62.

(e) "knowing that the Father" Mt 28:18, He 2:8 (f) "he was come from God" Jn 17:11

He riseth from supper. Evidently while they were eating. See Jn 13:2.

Laid aside his garments. His outer garment. Mt 5:40. This was his mantle or robe, which is said to have been without seam. It was customary to lay this aside when they worked or ran, or in the heat of summer.

Took a towel and girded himself. This was the manner of a servant or slave. Lk 17:8

Began to wash, &c. It was uniformly the office of a servant to wash the feet of guests, 1Sam 25:41. It became a matter of necessity where they travelled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. Mt 23:6.

Dost thou wash my feet? Every word here is emphatic. Dost thou-- the Son of God, the Messiah--perform the humble office of a servant--toward me, a sinner? This was an expression of Peter's humility, of his reverence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the text, that he came to Simon Peter first.

(1) "Peter", or "he" (g) "dost thou wash my feet" Mt 3:14

Thou knowest not now. Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant.

Shalt know hereafter. Jesus at that time partially explained it (Jn 13:14,15); but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honours and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that WHAT HE DOES IS RIGHT.

Thou shalt never wash my feet. This was a decided and firm expression of his reverence for his Mater, and yet it was improper. Jesus had just declared that it had a meaning, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory.

If I wash thee not. This had immediate reference to the act of washing his feet; and it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, though he could not see its propriety--if he was not willing to submit his will to that of Christ and implicitly obey him, he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that he here took occasion to state to Peter that if his soul was not made pure by him he could not be his follower. Washing is often thus put as an emblem of moral purification, 1Cor 6:11, Tit 3:5, 6. This is the meaning, also, of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should purify Peter, he could have no evidence that he was his disciple. "Unless by my doctrine and spirit I shall purify you, and remove your pride (Mt 26:33), your want of constant watchfulness (Mt 26:40), your anger (Mt 26:51), your timidity and fear (Mt 26:70,74), you can have no part in me" (Grotius).

Hast no part with me. Nothing in common with me. No evidence of possessing my spirit, of being interested in my work, and no participation in my glory:

(h) "If I wash thee not" 1Cor 6:11, Eph 5:26, Tit 3:5

Not my feet only, &c. Peter, with characteristic readiness and ardour, saw now that everything depended on this. His whole salvation, the entire question of his attachment to his Master, was involved. If to refuse to have his feet washed was to be regarded as evidence that he had no part with Jesus, he was not only willing, but desirous that it should be done; not only anxious that his feet should be cleansed, but his hands and his head--that is, that he should be cleansed entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul might be made pure by the work of Christ. A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not merely that one evil propensity should be removed, but all; that every thought should be brought into captivity to the obedience of Christ (2Cor 10:5); and that his whole body, soul, and spirit should be sanctified wholly and be preserved blameless unto the coming of the Lord Jesus Christ, 1Thes 5:23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the influence of the gospel, and every power of the body and mind be consecrated unto God.

He that is washed. This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, "he that hath bathed his body is clean except in regard to his feet--to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper." They suppose, also, that the lesson which Jesus meant to teach was that they were really pure (Jn 15:3); that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the paschal supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practised. Mt 15:2. Mk 7:3. Mk 7:4. Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, "You are clean by my word and ministry Jn 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you."

Is clean. This word may apply to the body or the soul.

Every whit. Altogether, wholly.

Ye are clean. Here the word has doubtless reference to the mind and heart.

But not all. You are not all my true followers, and fitted for the ordinance before us.

(i) "For he knew" Jn 6:64

Who should betray him. Greek, "He knew him who was about to betray him."

(i) "For, he knew" Jn 6:64

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

Ye call me Master. Teacher.

And Lord. This word is applied to one who rules, and is often given to God as being the Proprietor and Ruler of all things. It is given to Christ many hundred times in the New Testament,

Ye say well, &c. Mt 23:8,10.

So I am. That is, he was their Teacher and Instructor, and he was their Sovereign and King.

(k) "call me Master and Lord" Mt 23:8-10, Php 2:11.

Ye also ought to wash, &c. Some have understood this literally as instituting a religious rite which we ought to observe; but this was evidently not the design; for,

1st. There is not evidence that Jesus intended it as a religious observance, like the Lord's Supper or the ordinance of baptism.

2nd. It was not observed by the apostles or the primitive Christians as a religious rite.

3rd. It was a rite of hospitality among the Jews, a common, well-know thing, and performed by servants.

4th. it is the manifest design of humility; to teach them by his example that they ought to condescend to the most humble offices for the benefit of others. They ought not to be proud, and vain, but to regard themselves as the servants of each other in every way. And especially as they were to be founders of the church, and to be greatly honoured, he took this occasion of warning them against the dangers of ambitions, and of teaching them, by an example that they could not forget, the duty of humility.

The servant is not. This was universally true, and this they were to remember always, that they were to manifest the same spirit that he did, and that they were to expect the same treatment from the world. Mt 10:24; Mt 10:25.

I speak not of you all. That is, in addressing you as clean, I do not mean to say that you all possess this character.

I know whom I have chosen. He here means evidently to say that he had not chosen them all, implying that Judas had not been chosen. As, however, this word is applied to Judas in one place (Jn 6:70), "Have not I chosen you twelve, and one of you is a devil?" it must have a different meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here is refers to purity of heart, and Jesus implies that, though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and life. The remaining eleven had been, and would be saved. It was not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion.

But that the scripture, &c. These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion.

The scripture. This is written in Ps 41:9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and who had now proved ungrateful to him.

May be fulfilled. Mt 1:22. It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfillment in his case than in the time of David. The cases were similar; the same words would describe both events, for there was an exhibition of similar ingratitude and baseness in both cases, so that the same words would fitly describe both events.

He that eateth bread with me. To eat with one was a proof of friendship. See 2Sam 9:11, Mt 9:11, Gen 43:32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder.

Hath lifted up his heel. Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one; others, to kick or injure a man after he is cast down (Calvin on Ps 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings.

(n) "He that eateth bread" Ps 41:9

Now I tell you before it come, &c. They would see by that that he had a knowledge of the heart and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would be increased and strengthened by it.

(2) "Now", or "From henceforth" (o) "I tell you" Jn 14:29, 16:4

He that receiveth, &c. This sentiment is found in the instructions which Jesus gave to his disciples in Mt 10:40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected with the subject of his conversation. Perhaps, however, it was to show how intimately united he, his Father, his apostles, and all who received them were. They who received them received him, and they who received him received God. So he who betrayed him, betrayed, for the same reason, God. Hence Judas, who was about to betray him, was also about to betray the cause of religion in the world, and to betray God and his cause. Everything pertaining to religion is connected together. A man cannot do dishonour to one of the institutions of religion without injuring all; he cannot dishonour its ministers or the Saviour without dishonouring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honoured, and one source of his deep grief at the treason of Judas was that it would bring injury upon the whole cause of religion in the world.

(p) "He that receiveth" Mt 10:40

Trouble in spirit. See Jn 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason.

Testified. He bore witness to the truth; openly declared what he had before intimated -- that one of them would betray him.

(q) "When Jesus had thus said" Mt 26:21, Mk 14:18, Lk 22:21

Doubting of whom, &c. The word translated doubting denotes that kind of anxiety which a man feels when he is in perplexity, and knows not what to say or do. We should say they were at a loss. Mt 26:22.

Leaning on Jesus' bosom. This does not mean that he was at that time actually lying on his bosom, but that he occupied a situation next to him at the table, so that his head naturally fell back on his bosom when he spoke to him. Mt 23:6.

Whom Jesus loved. This was doubtless John himself. The evangelists are not accustomed to mention their own names when any mark of favour or any good deed is recorded. They did not seek publicity or notoriety. In this case the appellation is more tender and honourable than any mere name. John was admitted to peculiar friendship, perhaps, because the natural disposition of our Saviour was more nearly like the amiableness and mildness of John than any of the other disciples (Robert Hall). The highest honour that can be conferred on any man is to say that Jesus loved him. Yet this is an honour which all may possess, but which none can inherit without his spirit and without loving him. It is an honour which cannot be won by wealth or learning, by beauty or accomplishments, by rank or earthly honours, but only by the possession of a meek and quiet spirit, which is in the sight of God of great price, 1Pet 3:4; comp. Rev 8:9.

(r) "one of his disciples" Jn 20:2, 21:7,20

He then lying on Jesus' breast. This a different word from the one rendered Jn 13:23 leaning. It means falling back or laid his head back on the bosom of Jesus, so that he could speak to him privately without being heard by the others.

Jesus answered. That is, he answered John. It does not appear that either Judas or the other apostles heard him.

Shall give a sop. The word translated sop means a morsel, a piece of bread, or anything else eaten--as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the Passover. The word dip, in the original, is that from which is derived the word baptize. It means here that Jesus would dip it into the sauce as we do a piece of bread. It is probable that it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John who the betrayer was, and a hint which Judas also probably understood.

(3) "sop" or, "morsel"

After the sop. After he had taken and probably eaten it. By this Judas saw that Jesus knew his design, and that he could not conceal his plan. He saw, also, that the other disciples would be acquainted with it; and, aroused by sudden anger, or with the apprehension that he should lose his reward, or that Jesus might escape, he resolved on executing his plan at once.

Satan entered into him. The devil had before this put it into his heart to betray Jesus (Jn 13:2), but he now excited him to a more decided purpose. See Lk 22:3, Acts 5:3. "Why hath Satan filled thine heart," &c.

What thou doest, do quickly. This showed to Judas that Jesus was acquainted with his design. He did not command him to betray him, but he left him to his own purpose. He had used means enough to reclaim him and lead him to a holy life, and now he brought him to a decision. He gave him to understand that he was acquainted with his plan, and submitted it to the conscience of Judas to do quickly what he would do. If he relented, he called on him to do it at once. If he could still pursue his wicked plan, could go forward when he was conscious that the Saviour knew his design, he was to do it at once. God adopts all means to bring men to a decision. He calls upon them to act decisively, firmly, immediately. He does not allow them the privilege to deliberate about wicked deeds, but calls on them to act at once, and to show whether they will obey or disobey him; whether they will serve him, or whether they will betray his cause. He knows all their plans, as Jesus did that of Judas, and he calls on men to act under the full conviction that he knows all their soul. Sin thus is a vast evil. When men can sin knowing that God sees it all, it shows that the heart is fully set in them to do evil, and that there is nothing that will restrain them.

No man at the table knew. This shows that Jesus had signified to John only who it was that should betray him.

The bag. The travelling-bag in which they put their common property. Jn 12:6.

Have need of against the feast. The feast continued seven days, and they supposed that Jesus had directed him to make preparation for their wants on those days.

If was night. It was in the evening, or early part of the night. What is recorded in the following chapters took place in the same night.

Now is the Son of man glorified. The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. Jn 12:32.

(u) "Now is the Son" Jn 12:23, 17:1-6 (v) "God is glorified in him" Jn 14:13, 1Pet 4:11

If God be glorified in him. If God be honoured by him. If the life and death of the Messiah be such as to lead to the honour of God, such as shall manifest its perfections, and show his goodness, truth, and justice, then he will show that he thus approves his work.

God shall also glorify him. He will honour the Messiah. He will not suffer him to go without a proper attestation of his acceptance, and of the honour that God puts on him. Jesus here confidently anticipated that the Father would show that he was pleased with what he had done. He did it in the miracles that attended his death, in his resurrection, ascension, exaltation, and in the success of the gospel. We may remark that God will always, in the proper time and way, manifest his approbation of those who live so as to promote the honour of his name.

In himself Or by himself; by a direct and public expression of his approbation. Not by the ministry of angels or by any other subordinate attestation, but by an expression that shall be direct from him. This was done by his direct interposition in his resurrection and ascension to heaven.

Shall straightway. Immediately, or without delay. This refers to the fact that the time when God would put this honour on him was at hand. His death, resurrection, and ascension were near.

Little children. An expression of great tenderness, denoting his deep interest in their welfare. As he was about to leave them, he endeavours to mitigate their grief by the most tender expressions of attachment, showing that he felt for them the deep interest in their welfare which a parent feels for his children. The word children is often given to Christians as implying--

1st. That God is their Father, and that they sustain toward him that endearing relation, Rom 8:14,15.

2nd. As denoting their need of teaching and guidance, as children need the aid and counsel of a father. See the corresponding term babes used in 1Cor 3:1, 1Pet 2:2

3rd. It is used, as it is here, as an expression of tenderness and affection. See Gal 4:19, 1Jn 2:1, 12, 28, 3:7, 18, 4:4, 5:21.

Yet a little while I am with you. He did not conceal the fact that he was soon to leave them. There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Saviour to break the agony of the parting pang, and to console us with the words of his grace.

As I said unto the Jews. See Jn 7:34.

So now I say to you. That is, they could not follow him then, Jn 13:36, 14:2. He was about to die and return to God, and for a time they must be willing to be separated from him. But he consoled them (Jn 13:36) with the assurance that the separation would be only temporary, and that they should afterward follow him.

(w) "as I said unto the Jews" Jn 7:34, 8:21

A new commandment. This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before which required men to love their fellow-men, for one great precept of the law was that they should love their neighbour as themselves (Lev 19:18); but it was new because it had never before been made that by which any class or body of men had been known and distinguished. The Jew was known by his external rites, by his peculiarity of dress, &c.; the philosopher by some other mark of distinction; the military man by another, &c. In none of these cases had love for each other been the distinguishing and peculiar badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly honours; they were not to adopt any peculiar style of dress or badge, but they were to be distinguished by tender and constant attachment to each other. This was to surmount all distinction of country, of colour, of rank, of office, of sect. Here they were to feel that they were on a level, that they had common wants, were redeemed by the same sacred blood, and were going to the same heaven. They were to befriend each other in trials; be careful of each other's feelings and reputation; deny themselves to promote each other's welfare. See 1Jn 3:23, 1Thes 4:9, 1Pet 1:22, 2Thes 1:3; Gal 6:2, 2Pet 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the peculiar law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, "As I have loved you, that ye also love one another." His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. Jn 15:13, "Greater love hath no man than this, that a man lay down his life for his friends." So in 1Jn 3:16 it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practise self-denial, to benefit those for whom the Son of God laid down his life.

(x) "new commandment" Lev 19:18, Jn 15:12,17, Eph 5:2, 1Thes 4:9 Jas 2:8, 1Pet 1:22, 1Jn 2:7,8, 3:11,23, 4:20,21

By this shall all men, &c. That is, your love for each other shall be so decisive evidence that you are like the Saviour, that all men shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by peculiar rites or habits; not by a peculiar form of dress or manner of speech; not by peculiar austerities and unusual customs, like the Pharisees, the Essenes, or the scribes, but by deep, genuine, and tender affection. And it is well known it was this which eminently distinguished the first Christians, and was the subject of remark by the surrounding pagans. "See," said the heathen, "see how they love one another! They are ready to lay down their lives for each other." Alas! how changed is the spirit of the Christian world since then! Perhaps, of all the commands of Jesus, the observance of this is that which is least apparent to a surrounding world. It is not so much that they are divided into different sects, for this may be consistent with love for each other; but it is the want of deep-felt, genuine love toward Christians even of our own denomination; the absence of genuine self-denial; the pride of rank and wealth; and the fact that professed Christians are often known by anything else rather than by true attachment to those who bear the same Christian name and image. The true Christian loves religion wherever it is found--equally in a prince or in a slave, in the mansion of wealth or in the cottage of poverty, on the throne or in the hut of want. He overlooks the distinction of sect, of colour, and of nations; and wherever he finds a man who bears the Christian name and manifests the Christian spirit, he loves him. And this, more and more as the millennium draws near, will be the peculiar badge of the professed children of God. Christians will love their own denominations less than they love the spirit and temper of the Christian, wherever it may be found.

[Now before the feast of the Passover.] The Vulgar, Beza, and the Interlinear read, Now before the feast day of the Passover: but by what authority they add day it concerns them to make out. For,

I. In the common language of the Jews, the whole festivity and time of Passover, Pentecost, and Tabernacles, no part of that time being excepted; nor does the word feast, occur anywhere throughout the whole Bible in another signification.

II. It is something harsh to exclude the paschal supper out of the title of the feast of the Passover, because the name of the whole feast takes its original from it. This they do who imagine this supper mentioned in this place to have been the paschal supper, and yet it was before the feast of the Passover.

We have therefore shewn, by many arguments in our notes upon Matthew 26:2,6, that the supper here mentioned was the same with that at Bethany, in the house of 'Simon the leper,' two days before the Passover.

[And supper being ended.] I acknowledge the aorist, and yet do not believe the supper was now ended. We have the very same word in the story of the same supper, Matthew 26:6; and Jesus being in Bethany: which in St. Mark is and being in Bethany, chapter 14:3: so that supper being ended is no more than 'being' supper.

Let us join the full story together. While Jesus was at supper in the house of Simon the leper two days before the Passover, a woman comes and pours very precious ointment upon his head. When some murmured at the profuseness of the expense, he defends the woman and the action by an apology: and having finished his apology, he rises immediately from the table, as it were, in the very midst of supper, and girds himself to wash his disciples' feet: so that while they are grumbling at the anointing of his head, he does not disdain to wash their feet.

The reason of this extraordinary action of his we may in some measure spell out from those little prefaces the evangelist uses before he tells the story.

I. "When Jesus knew that his hour was come that he should depart out of this world, &c." [There is an expression not unlike this in Bemidbar Rabba; "Abraham said, 'I am flesh and blood, tomorrow I shall go out of this world.'"]

It had a little rubbed up the memory of his departure out of this world, that the woman had as it were anointed him for his funeral: and therefore he riseth immediately from the table, that he might give them some farewell token of his humility and charity, and leave them an example for the practice of these virtues one amongst another.

II. "The devil having now put into the heart of Judas to betray him," it was but seasonable for him to shew his disciples that he would strengthen and vindicate them against the wolf who had now stolen, I will not say a sheep, but a goat, and that out of his own flock. It must not pass unobserved, that 'his disciples' murmured at the lavish use of the ointment, Matthew 26:8; as if the murmuring humour was crept in amongst others also as well as Judas; which perhaps moved Christ the more earnestly to meet the beginnings of that distemper by this action.

III. "Knowing that the Father had given all things into his hands," verse 3, he gave the traitor over to Satan, and confirms the rest to himself: signifying, by the external washing, that his should be secured from the devil by the washing of Christ. Whosoever shall attempt the determination, whether he washed the feet of Judas or not, let him see how he will free himself of this dilemma:

If he washed Judas' feet, why had not he his part in Christ, as well as the rest of his disciples? For supposing that true, "If I wash thee not, thou hast no part with me," why should not this be so too, "If I do wash thee, thou hast a part with me?"

If he did not wash Judas with the rest, but left him out, how could the rest be ignorant who was the unclean person? verse 10, which they were altogether ignorant of.

[Into a basin.] "On that day, [when they made R. Eleazar Ben Azariah president of the council] the votes were numbered; and they determined concerning the basin wherein they were to wash their feet, that it should contain from two logs to ten."

[He began to wash the feet, &c.] As to this action of our Saviour's washing his disciples' feet, it may be observed,

I. It was an unusual thing for superiors to wash the feet of inferiors. Amongst the duties required from a wife towards a husband this was one, that she should wash his face, his hands, and his feet. The same was expected by a father from his son. The same from a servant towards his master, but not vice versa. Nor, as I remember, was it expected from the disciple towards his master, unless included in that rule, "That the disciple is to honour his master more than his father."

II. The feet were never washed merely under the notion of legal purification. The hands were wont to be washed by the Pharisees merely under that notion, but not the feet: and the hands and the feet by the priests, but the feet not merely upon that account. That what was said before, concerning the basin wherein the feet were to be washed, must not be understood as if the feet were to be washed upon any score of a legal cleansing; but only care was taken by that tradition, lest through defect of a just quantity of water the feet and the person should contract some sort of uncleanness whilst they were washing.

So that by how much distant this action of Christ's was from the common usage and custom, by so much the more instructive was it to his followers, propounded to them not only for example, but doctrine too.

III. As to the manner of the action. It is likely he washed their feet in the same manner as his own were, Luke 7:38; viz. while they were leaning at the table (as the Jewish custom of eating was) he washed their feet, as they were stretched out behind them. And if he did observe any order, he began with Peter, who sat in the next place immediately to himself. This Nonnus seems to believe; to which opinion also there are others that seem inclined; and then the words he began to wash, must be taken in some such sense as if he made ready and put himself into a posture to wash. But perhaps this way of expression may intimate, as if he began to wash some of his disciples, but did not wash them all; which for my own part I could easily enough close with. For whereas Christ did this for example and instruction merely, and not with any design of cleansing them, his end was answered in washing two or three of them, as well as all. And so indeed I would avoid being entangled in the dilemma I lately mentioned, by saying, he did not only leave Judas unwashed, but several others also. What if he washed Peter and James and John only? And as he had before made some distinction betwixt these three and the rest of his disciples by admitting them into his more inward privacies, so perhaps he distinguisheth them no less in this action. These he foretold how they were to suffer martyrdom: might he not, therefore, by this washing, prefigure to them that they must be baptized with the same baptism that he himself was to be baptized with? and as the woman had anointed him for his burial, so he, by this action, might have washed them for that purpose.

[Master and Lord.] Rabbi, and Mar, are titles amongst the doctors very frequently used, both those of Jerusalem and those of Babylon.

[Leaning on Jesus' bosom.] "They were wont to eat leaning on the left side, with their feet to the ground, every one singly, upon their distinct beds."

"But when there were two beds, he that was chief sat highest: and he that was second to him sat above him." Gloss: "The bed of him that sat second was by the bolster of him that sat first."

"When there were three, the worthiest person lay in the middle; and the second lay above him; and the third below him." Gloss: "The third lay at the feet of him that was first."

"And if he would talk with him, he raised himself, and sitting upright talks with him." Gloss: "If he that sits chief would talk with him that is second to him, he raiseth himself and sits upright: for so long as he leans, or lies down, he cannot talk with him; because he that lies second lies behind the head of him that lies first, and the face of him that lies first is turned from him: so that it were better for the second to sit below him, because then he may hear his words while he sits leaning." So Lipsius writes of the Roman custom. "This was the manner of their sitting at table: they lay with the upper part of their body leaning on the left elbow; the lower part stretched at length, the head a little raised, and the back had cushions under. The first lay at the head of the bed, and his feet stretched out at the back of him that sat next," &c. To all which he adds, "That the Jews had the very same way of lying down at meals in Christ's time, appears evidently from John, Luke," &c.

So that while Christ and his disciples were eating together, Peter lay at the back of Christ, and John in his bosom: John in the bosom of Christ, and Christ in the bosom of Peter. Christ, therefore, could not readily talk with Peter in his ear (for all this discourse was by way of whispering). Peter, therefore, looking over Christ's head towards John, nods to him; and, by that, signs to him to ask Christ about this matter.

So the Gemara concerning the Persians (I suppose he means the Jews in Persia); when they could not, because of their way of leaning at meals, discourse amongst themselves, they talked by signs either with their hands or upon their fingers.

We must not omit what the Gloss said, that they were wont to sit at table leaning on their left side, with their "feet upon the ground"; this is to be understood when one sat alone, or two at the table only. And the Gemara tells us, that the order was otherwise when but two sat down: for then he that was the second sat below him that was the chief, and not at his pillow.

There was also a diversity of tables: for the ordinary table of the Pharisee, or one of the disciples of the wise men, was but little, where three at most could sit down; and there were tables which would hold more.

The ordinary table is described in Bava Bathra: "What kind of table is that of the disciples of the wise men? Two thirds of the table were spread with a tablecloth; and one third was uncovered, and on this were set the dishes and the herbs."

The ring of the table was on the outside. Gloss: "They were wont to put a ring upon the edge of the table to hang it by." That hanging up the table when they had done using it, seems to have been only to set it out of danger of contracting any defilement; and argues it was but small and light. Now the ring of the table was ab extra, when that part of the table where the ring was was naked, not covered with a tablecloth: so that it was not amongst the guests, but without, viz. in that void place where nobody sat down. We have more in the same place about the ring being placed within or without. Gloss: "If a child sit at table with his father, the ring was without, not among the guests, lest the child, playing with the ring, should shake the table." If a servant be waiting at the table, then the table is so placed (especially if it be night), that the ring is within, lest the servant, in moving to and fro, should happen to touch upon it.

[Whom Jesus loved.] We have touched upon this phrase before in our notes upon Mark 10:21; where, upon those words, "Jesus looking upon him loved him," let us add something omitted there. 2 Chronicles 18:2: and persuaded him to go up to Ramoth-Gilead. Greek: where he loved him is put for "he persuaded him to go up with him to Ramoth in Gilead": and so the Complutensian Bible hath it. Where Nobilius, "He loved him, that is, did him all good offices, and shewed him tokens of great kindness." So Jesus, earnestly beholding this young man, persuaded him, encouraged him, used all mild and gentle words and actions towards him, that he might urge and stir him up to the ways of godliness.

[And when he had dipped the sop.] This was a very unusual thing, to dip a sop and reach it to any one: and what could the rest of the disciples think of it? It is probable they took it as if Christ had said to Judas, "What thou doest, do quickly: do not stay till the supper be done and the tables withdrawn; but take this sop to make up your supper, and begone about the business you are to despatch." So they might apprehend the matter; only John, indeed, understood what it meant: unless perhaps Peter, being not ignorant of the question John asked our Saviour, might not be ignorant of what Christ answered him by that action.

[And after the sop, &c.] Satan knew well enough what Christ meant by it: for when he saw that by giving the sop Christ had declared which of them should betray him, the devil makes his entry. For as he had entered into the serpent that deceived the first Adam, so he knew the second Adam could not be betrayed but by one into whom he should first enter.

[That thou doest, do quickly.] I would take this expression for a tacit severe threatening pronounced, not without some scorn and indignation against him: q.d. "I know well enough what thou art contriving against me; what thou doest, therefore, do quickly: else thy own death may prevent thee, for thou hast but a very short time to live, thy own end draws on apace." So Psalm 109:8, "Let his days be few." And, indeed, within two days and three nights after this, Judas died.

[Went immediately out: and it was night.] So the traitor goes forth to his work of darkness under the conduct of the devil, the shelter of the night. He was to go two miles, viz. from Bethany to Jerusalem; then was he to seek out and get the chief priests together, to make his bargain with them for betraying Christ. Whether he did all this this very night or the day following, as the holy Scripture saith nothing of it, so is it of no great moment for us to make a business of inquiring about it. It is not so difficult to shew how many difficulties they involve themselves in that would have all this done the very same night wherein the paschal supper was celebrated, as it is a wonder that the favourers of this opinion should take no notice thereof themselves.

[Little children.] "'Behold, I and the children whom the Lord hath given me,' Isaiah 8:18. Were they indeed his sons, or were they not rather his disciples? Hence you may learn that any one's disciple is called his son." Nor is it unlikely but that Christ in calling his disciples here My little children might have an eye to that place in Isaiah: for when the traitor, the son of perdition, had removed himself from them, he could then properly enough say, "Behold, I and the children which thou hast given me."

[The cock shall not crow.] We must not understand this as if the cock should not crow at all before Peter had denied Christ thrice: this had not been true, because the cock had crowed twice before Peter had denied him. But we must understand it, The cock shall not have finished his crowing, &c. Nor indeed was that time above half over before Peter had denied his Master.

The Jewish doctors distinguished the cockcrowing into the first, second, and third. The first they call the cockcrowing. The second, when he repeats it. The third, when he does it a third time. The distinction also amongst other nations is not unknown. When the time indeed was near, and the very night wherein this was to happen, then Christ saith, This very night the cock shall not crow his second time, &c. But here, two days before this night, he only saith, The cock shall not crow, that is, shall not have done all his crowing, before thou deny me. And thus our Saviour meets with the arrogance of Peter, foretelling him that he should not have the courage he so confidently assumed to himself, but should within the time and space of cockcrowing deny him thrice.

In this chapter is recorded the history of our Saviour's washing his disciples' feet, an action full of humility and condescension, and propounded to his followers imitation. The circumstance of the time is here noted, when this act was done; namely, at the feast of the passover, when the time of our Saviour's departure was at hand; and having constantly and immutably loved his own, he expresses the permanency of his love towards them to the end, by this action of his, in washing their feet.

Here note, How Christ chose the time of the Jewish passover to suffer in, that he might prove himself to be the substance of that type; that he was the true paschal Lamb, who by the sacrifice of his death did atone divine displeasure, and taketh away the sins of the world.

Observe, 2. The means which the wisdom of God permitted, to bring the Lord of life to his ignominous death: and that was the treason and perfidiousness of one of his own disciples, Judas Iscariot.

Where observe, 1. The person betraying, Judas; Judas a professor and a preacher: Judas an apostle, being one of the twelve, whom Christ had chosen out of all the world to be his dearest friends. Can we wonder to find freinds unfreindly or unfaithful towards us, when our Saviour had a traitor in his own house?

Observe, 2. The heinousness of Judas's sin in betraying Christ; he betrayed Christ Jesus a man, Christ Jesus his Master, Christ Jesus his Maker! the first was murder, the second treason. Lord! it is no strange and uncommon thing, for the vilest of sins, and most horrid impieties, to be acted by persons making the most eminent profession of thy holy religion.

Observe, 3. What hand the devil had in the sufferings of our Saviour: he put it in Judas's heart to betray Christ, that is, he did suggest and inject such thoughts into his mind, which Judas instantly closed with. The devil, being a spirit, has a quick access to our spirits, and can instill his suggestions into them. As Christ did breathe upon his disciples, and they received the Holy Ghost, and were filled with the Spirit; so Satan breathes filthy suggestions into the spirits of men, and fills them with all manner of wickedness, even with the spirit of hell itself. The devil put it into the heart of Judas to betray him.

Observe here, The admirable humility and great self-denial of our Lord and Master: he arises from supper, whilst his disciples sat still, and he that came in the form of a servant, performs all the offices of the meanest servant to his disciples; he lays aside his upper garments, he girds himself with a towel, pours water into a basin, and begins to wash and wipe their feet, which lay out behind them, as they leaned at the table, all which was a most servile employment.

Learn hence, That the wonderful humility of Jesus Christ inclined him to do he meanest office of service unto his people, even to become a servant to them in the day of his humiliation; and though now glorified in heaven, he retains the same compassionate heart towards them, as when here on earth; hereby instructing us, that it is our duty, in whatever station Providence shall place us in the world, to stoop to the lowest offices of love and service towards our fellow brethren.

Lord! thou hast left the most amzing instance of self-denial for our encouragement and example.

Question. But how far doth this example bind us?

Answer. It does not oblige to the individual act, but to follow the reason of the example; that is, after Christ's example, we ought to be ready to perform the lowest and meanest offices of love and service to one another.

Observe here, 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master, as the washing of his feet. Lord! Thou shalt never wash my feet: it is a sinful humility to refuse the offered favours of Christ, because we are unworthy to receive them. Though we are not worthy of Christ, and of his love; yet Christ is worthy of us and of our faith.

Observe, 2. Our Saviour's reply to Peter's refusal. 1. He tells him, That there was more in it than the bare act of washing did at first sight import, and that he should know hereafter what he did not understand now. What I do thou knowest not now, but thou shalt know hereafter.

Learn hence, 1. That the servants of God themselves are oft-times much to seek, and cannot apprehend and understand at present the actings and dealings of God with them; they understand not either the intent or the event of God's dispensations.

2. That although God's dealings with his children and people are for a while in the dark, and are not presently made known; yet there will come a time for the clearing and evidencing of them, when they shall understand that all his dispensations were in mercy to them.

The second part of our Saviour's reply to St. Peter follows, If I wash thee not, thou hast no part with me: as if Christ had said, "Peter, this external act of mine in washing thy feet, doth signify something farther, and imports my washing of thy soul from the guilt and defilement of sin, without which thou canst neither have interest in me, nor communion with me."

Learn hence, 1. That so universal is the pollution of sin, that every soul stands in need of washing.

2. That Christ washeth all that have a part and interest in him, both from the guilt and pollution of all their sins.

Observe, 3. That St. Peter now understanding better what was meant by this outward washing: namely, that it did signify and represent the cleansing of the soul from the defilement of sin, he is so far from refusing that Christ should wash his feet, that he offers hands and head, and all to be washed by him; Lord, not my feet only, &c.

Learn hence, That so thoroughly sensible are the saints of the filthiness and pollution of sin, that they desire nothing more than an inward, thorough, and prevailing purification of their whole man, by the blood and Spirit of the Lord Jesus.

Observe, 4. Our Saviour's reply to St. Peter's last request, He that is washed, needeth not, save to wash his feet; plainly alluding to the custom of those countries, where going abroad barefoot, or with thin sandals, covering only a small part of their feet, they had frequent occasion to wash their feet, but need not to wash their whole bodies?

In like manner, the saints and servants of God who are already washed and cleansed by the blood of Christ from the guilt of their sins, and have a real work of renovation and sanctifiation begun in them by the Spirit of Christ, they ought to be daily purging and purifying their affections and actions, and labouring daily after further measures and degrees of sanctification.

Learn hence, 1. That the holiest, the wisest, and the best of saints, whilst here in a world of sin and temptation, do stand in need of a daily washing by repentance, and according to their renewed and repeated acts of sin.

2. That all justified persons are in God's account clean persons; Ye are clean, but not all; that is, you are justified and pardoned, sanctified and cleansed, all of you, excepting Judas, whose heart was known to Christ, though his hypocrisy was hid from the disciples.

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

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

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

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

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

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

Our Lord here intimates unto us these two things:

1. The necessity of knowledge, in order unto practice.

2. The necessity of practice, in order unto 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, is necessary to the practice of it. The knowledge of our duty, and the practice of it, may be and too often are separated; but the practice of religion, and doing what we know to be our duty is the only way to true happiness.

Learn thence, 1. That Christ doth not approve of a blind obedience in his people, but requires that their practice and obedience be founded upon understanding and knowledge.

2. 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 knowlege of their Master's will.

3. That next to the knowlege of our duty, our first and chief care must be, to practice everything that we understand and know to be our duty.

4. 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.

If the chusing spoken of here be understood of eternal election, a chusing to everlasting life, then it affords a strong argument to prove Christ to be God; thus; he that is the author of eternal election is God; but Christ is such; I know whom I have chosen. Consider Christ as God, so we are chosen by him: consider him as Mediator, and so we are chosen in him. If the chusing here be meant of chusing to the work of the apostleship, then our Saviour tells his disciples, that it need not seem strange to them, that he chose one to be an apostle, whom he knew would prove a traitor; for hereby that scripture prophecy, would be fulfilled: He that eateth bread with me, hath lifted up his heel against me Ps 41:9; which, though it was literally spoken of Achitophel's treachery against David, yet was it prophetically spoken of Judas's treachery against Christ; and the expression of lifting up the heel, is metaphorical, taken from a fed beast, that kicks against his master.

Learn hence, That Christ did, as his followers do, daily suffer, not only from open enemies, but from bosom and familiar friends. Lord! how many are there in the world, who by profession lift up their hand unto thee, who yet by treason and rebellion lift up their heel against thee!

Here another argument occurs, to prove the divinity of our blessed Saviour, from his foreknowledge of Judas's treason! the person who, the time when, and the place where, were all known to Christ; I tell you before it come to pass. The argument lies thus: "He that foresaw the future actions of men, and infallibly foreknew the future events and issues of things, is certainly God, but Christ did this, therefore he is really God." And he tells us here. That for this very reason he foretold now the treason of Judas: Now I tell you before, that when it come to pass, ye may believe that I am he. What he doth he mean? What he could foretell so many things to come, which did not depend upon necessary, but contingent causes only? This he was not a mere man surely, for he knows not what will be done on the morrow; but must be real God, becuase he knew all things, not by revelation, as the prophets knw things to come, but by immediate inspection, and simple intuition: so that we may say with Peter, Lord, thou knowest all things; and because thou knowest all things, thou art God.

Lest his apostles should think that, for the treachery of one of them, they should all become odious and abominable to the world, our Saviour encourages and gives them an assurance, that there should be those that should receive them, and that would take it as kindly as if they received himself; He that receiveth you, receiveth me.

Learn hence, That it is a sweet encouragement to the ministers of Christ unto a faithful discharge of their duty, that Christ and the Father account that respect paid to the minsters of the gospel, is paid to themselves: and on the contrary, that all the contempt cast upon them, reflects upon themselves: He that receiveth you receiveth me: and he that receiveth me, receiveth him that sent me.

Oh what an astonishing word was this, One shall betray me! one of my disciples shall betray me! yea, One of you, my disciples and apostles, shall do it! well might they look one upon another with sorrow and amazement, to hear that their master should die, that he should die by treason, and that the traitor should be on of themselves; yet do they not censure one another, but suspect themselves, saying, Master, is it I? not Master, is it Judas?

Learn hence, 1. That it is possible for secret wickedness to lurk, yea, for the greatest villainy to lodge in the hearts of professors, in whose conversations appeareth nothing that may give a just suspicion to others.

Learn, 2. That it is both the duty and property of the disciples of Christ to have so much candour and brotherly love, as not rashly to censure, and judge one another, but to hope the best of others, and to fear the worst of themselves.

Observe here, 1. The character given of St. John the beloved disciple: he leaned on Christ's bosom; that is, he had most intimate converse with Christ, one whom Christ treated with greater freedom and familiarity than the rest, and one that knew more of his heart than most of his disciples. We commonly call a very near friend a bosom friend.

Learn, That although Christ had an endeared love for all his disciples and followers, yet there were degrees in Christ's own love, and he had a familiarity with some disciples beyond others, whilst he was here upon earth, even as now in heaven, though his heart be towards all his children here on earth, yet he is pleased to let out more kind manifestations of himself, and more sensible evidences of his love towards some than towards others. John was the disciple that lay in Jesus's bosom.

Observe, 2. The way which our Saviour took to discover Judas to the rest of his disciples, not by naming him, but by giving him a sop; partly because he would not give Judas any provocation by mentioning his name, and partly because the sign of eating the sop was most agreeable to the prophetical prediction, My own familiar friend, who did eat of my bread, hath lifted up his heel against me Ps 41:9.

Observe, 3. The time when Judas received the sop, and the consequence that followed upon his receiving of it; it was at that time when he had, with an unbelieving heart, and an unthankful spirit, been eating the passover, which was a type of Christ. Now Satan enters into him; that is, takes fuller possession of him, and he gives himself up more freely and fully to the devil's conduct and suggestion. Satan gets possession of wicked men gradually and by degrees; not all at once; the only way to be safe is to resist the beginnings of sin; for, when Satan once gets footing, it is hard to prevent a more full possession.

Observe, 4. The place where Judas now was, namely, at Bethany, some miles form Jerusalem, and it was now night; yet so intent he was upon the devil's work, that away he trudges to Jerusalem, and at that time of night repairs to the high priests, and sells his Saviour into their hands. O what a warmth and zeal was here in the devil's cause! Men given over by God, and possessed by Satan, are so restless and unwearied in sin, that neither by day nor by night can they cease from the contrivance and execution of it.

Observe here, 1. Our blessed Lord calls his death his glory: Now is the Son of man glorified; that is, now is the time at hand when I am to die, and shall by my death finish the work of man's redemption, and thereby eminently glorify God. God the Father was eminently glorified in the obedience and sufferings of his dear and only Son. It is true that the sufferings of Christ were ignominious in themselves, yet were they the way to his own glory, and his Father's also; for by them he redeemed a lost world, trampled upon Satan, triumphed over sin; and the Father was exceedingly glorified by the Son's giving obedience to his will, and so cheerfully suffering: Now is the Son of Man glorified, and God is glorified in him.

Observe here, An endearing compellation, a sweet title given by Christ to his disciples, Little Children; intimating that tender affection which he bears unto them, though now upon the point of departing from them.

Learn thence, That whatever Christ's dealings are, or may be with his people, in respect to his removing or withdrawing from them, yet he still retains the relation of a Father to them, and will in his absence from them, exercise such a care over them, as parents have of their young and tender children; so much doth the title of little children imply and import.

Observe farther, The plain intimation which our Saviour gives to his disciples of his death's being very nigh, (for it was the very next day) he tells them he is going to heaven; and whither he went, they could not come: that is, not presently; they should follow him their forerunner, afterwards; but at present he had a great deal of work for them to do, though his own work was done; and till they had finished their work, whither he went they could not come.

Learn hence, That though it be rest which the saints may lawfully desire, an everlasting rest with Christ in glory, yet must they not refuse to labour, whilst their Lord will have it so. Till their work be done, whither Christ is gone they cannot come: Ye shall seek me; but whither I go, at present, ye cannot come.

Our Saviour having mentioned his departure from his disciples in the former verse; I go away, and, whither I go ye cannot come: in this and the following verses, he gives them a strict charge, that in his absence they should love one another.

This he calls a new commandment: not that it was 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 he calls it a new commandment:

1. Because 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 very enemies.

2. Because this duty of love was so greatly advanced and heightened by our Saviour, as to the measures and degrees of it, even to the laying down of our lives one for another.

3. It is called a new commandment, because urged from a new motive, and enforced by a new example. As I have loved you, that ye also love one another.

Never was this duty so effectually taught, so mightily encouraged, so much urged and insisted upon, by any teacher, as our Saviour; and never was there such an example given of it as his own.

4. It is a new commandment, because with the rest it was never to wax old; but to be always fresh in the memory and practice of Christ's disciples to the end of the world.

To recommend the foregoing duty, of loving one another, with the greater advantage, our Saviour tells us here, that it will be the best evidence of our relation to him as sincere disciples: By this shall all men know that ye are my disciples. The disciples of John were known by the austerity of their lives, the disciples of the Pharisees by their habit and separation from other men. Christ will have his disciples known by their profound affection to each other, which in the primitive times was so conspicuous, that the very heathens did cry out and say, See how the Christians love one another!

Here observe, 1. Our Saviour doth not say, By this men shall conjecture and guess that you belong to me, as being my disciples, but they shall certainly know it.

2. He doth not say: By this shall ye know yourselves to be my disciples, and one another to be so; but by this shall all others know it as well as yourselves.

3. He doth not say, By this shall all men know that you look like my disciples, but that you are indeed what you pretend to be, namely by your assembling often together in my house of prayer, by your frequent fastings, by your reading the scriptures daily, by your hearing all these put together, will be not sufficient evidence of your discipleship, if you keep up a secret grudge in you hearts one against another; but by this shall all men know that ye are my discples, if ye love one another.

Learn hence, That one of the best proofs and evidences we can have of our relation to Christ, as his sincere disciples, is an hearty love and good will one towards another.

Here we find Peter reflecting upon what our Saviour had said just before, Whither I go, ye cannot come Joh 13:33: he is inquisitive to know of Christ whither he went. Our Lord tells him, that for the present he could not follow him, but should hereafter; he was not yet strong enough to suffer for him, as he should and did afterwards. St. Peter, grieved at this, rashly resolves to follow him, though he should die for his sake. Christ advises him not to be over-confident of his own strength and standing, for he should deny him thrice, within the time of cock-crowing.

Observe here, 1. How that fond conceit, which our Lord's disciples had of his temporal kingdom here in the world, did abide and continue with them to the very last; for when Christ speaks of leaving them by ascending into heaven, Peter understands him of a removal that was earthly, fom one place to another, whereas Christ intended it of a removal from earth to heaven.

The opinion, that the Messias was to be a temporal prince, and that his kingdom should be of this world, was so deeply rooted in the minds of the Jews, that they stumbled at it fatally: and Christ's own disciples had so drank in the notion, that they wonder to hear Christ say, that he is going from them, and that whither he goes they cannot come.

Observe, 2. That Christ's disciples shall certainly follow their Master afterwards, and be forever with the Lord; but they must wait their Lord's time, and finish their Lord's work: they must patiently wait for their change, and not peevishly to heaven, they shall follow him afterwards.

Observe, 3. The greatness of St. Peter's self-confidence: I will lay down my life for thy sake.

Good man! he resolved honestly, but too, too much in his own strength. Little, O little did he think what a feather he should be in the wind of temptation, if once God left him to the power and prevalency of his own fears! The holiest of men knows not his own strength, till temptation brings him to the trial.

Observe lastly, how detestable St. Peter's presumption and self-confidence was to Christ, and how fatal and pernicious to himself; Wilt thou lay down thy life for my sake? As if Christ had said, "Peter thou sayest more than thou canst do; thine own strength will fail thee, and thy self-confidence deceive thee; I know thy heart better than thou dost thyself; and I foresee, that before the cock crows thou shalt deny me thrice."

Thence learn, That none are so near falling, as those that are most confident of their own standing.