John 13

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. Verse 3 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. Verse 4 He riseth from supper - Not from eating, as Bishop Pearce has well observed, but from his place at table; probably the dishes were not as yet laid down, though the guests were seated. According to the custom of the Jews and other Asiatics, this washing must have taken place before the supper. See 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. Verse 5 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). Verse 6 Lord, dost Thou wash My feet? - Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord, but never saw his condescension so particularly marked as in this instance. Verse 7 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. Verse 8 If I wash thee not, thou hast no part with me - Thou canst not be my disciple unless I wash thee. It is certain Christ did not mean to exclude him from the apostolic office, if he should persist, through the deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual; of something that concerned the salvation of Peter; and without which washing he could neither be an apostle or be finally saved; therefore our Lord said, If I wash thee not, thou hast no part with me. There is a mystical washing by the blood of Christ, 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). Verse 9 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. Verse 10 He that is washed - That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice. Needeth not save to wash his feet - To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes. If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed - who is justified through the blood of the Lamb, needeth only to wash his feet - to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification. Ye are clean, but not all - Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean. Verse 12 Know ye what I have done - Our Lord had told Peter, in the presence of the rest, Joh 13:7 , that he should afterwards know what was the intent and meaning of this washing; and now he begins to 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. Verse 13 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! Verse 14 Ye also ought to wash one another feet - That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honor to yourselves. Verse 16 The servant is not greater than his lord - Christ has ennobled the acts of humility by practising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord. Neither he that is sent - 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. Verse 17 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. Verse 18 I speak not of you all - This is a continuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis. I know whom I have chosen - I am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself. That the scripture may be fulfilled - Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, 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. Verse 19 That - ye may believe - These frequent predictions of his death, so circumstantial in themselves, had the most direct tendency to confirm the disciples, not only in the belief of his being the Messiah, but also in that of his omniscience. Verse 20 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. Verse 21 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? Verse 22 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? Verse 23 Now there was leaning on Jesus' bosom - The Jews of those days, at their suppers, reclined, supported by their left arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. The person here mentioned was John, the writer of this history, who, being more tenderly loved by Christ than the rest, had always that place at table which was nearest to his Lord. Verse 25 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. Verse 26 And when he had dipped the sop - Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord's answer; but they no doubt heard the words, That thou doest do quickly - and might understand them as above. Verse 27 Satan entered into him - He had entered into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous purpose. Some have thought that this morsel was the sacrament of the Lord's Supper: but this is an utter mistake. That thou doest, do quickly - As if he had said: "Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned thyself to Satan; I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me; what thou art determined to do, and I to permit, do directly; delay not, I am ready." Verse 29 Buy those things that we have need of against the feast - Calmet's observation here has weight so it. "The disciples who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the common opinion, must have begun the preceding evening, and Jesus have eaten the passover with his disciples the night before his death; but it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the Passover." On this subject the reader is requested to consult the observations at the end of 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. Verse 30 He - went immediately out: and it was night - He set off to Jerusalem from Bethany, which was about two miles distant; and, under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness. Verse 31 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. Verse 32 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. Verse 33 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. Verse 34 A new commandment I give unto you - In what sense are we to understand that this was a new commandment? Thou shalt love thy 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. Verse 35 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." Verse 36 Thou canst not follow me now - Thou hast not faith strong enough to die for me, nor is thy work yet done; but hereafter thou shalt suffer for my sake, and die in defense of my truth. See Joh 21:18 . Verse 37 Why cannot I follow thee now? - Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord's meaning, why he could not follow him now. I will lay down my life for thy sake - Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time cams wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter's denial should be an eternal warning to all self-confident persons: though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to execute: without him we can do nothing. Verse 38 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. Introduction Christ comforts his disciples, on the event of his removal from them, by the consideration of his going to prepare a place for them in heaven, Joh 14:1-4 . Thomas questions him concerning the way to the Father, and is answered, Joh 14:5-7 . Philip proposes a difficulty, and Christ shows that he and the Father are one; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, Joh 14:8-14 . He promises them the Holy Spirit as the Comforter and Spirit of truth, Joh 14:15-18 . Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, Joh 14:19-21 . Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? Joh 14:22 . Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, Joh 14:23-26 . He bequeaths his peace to them, and fortifies them against discouragements, Joh 14:27-29 . Foretells his approaching death, Joh 14:30 , Joh 14:31 . Verse 1 Let not your heart be troubled - After having answered St. Peter's question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter's denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Savior of the world. Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the Mediator between God and man, Joh 14:12-14 ; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts. Verse 2 In my Father's house, etc. - The kingdom of glory. Many mansions - Though I have said before that

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.

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

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

Having now - Probably now first.

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

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

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

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

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

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

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.

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.

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.

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

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

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.

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

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.

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.

(l) "For I have given you" 1Pet 2:21

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.

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

(m) "If ye know these things" Jas 1:25

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

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

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 .

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

And I put my own honour upon you, my ambassadors. 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

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

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

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.

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.

Leaning down, and so asking him privately.

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"

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.

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.

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.

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.

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

(t) "Judas" Jn 12:6

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.

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.

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 (

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

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.

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.

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

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

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.

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.

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 . This chapter is a continuation of Christ's discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse ; it is designed to keep trouble from their hearts; now in order to th

(y) "but thou shalt follow me" Jn 21:18, 2Pet 1:14

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.

(z) "I will lay down my life" Mt 26:33, Mk 14:29, Lk 22:33

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.