Verse-by-Verse Bible Commentary
John 13:15

Bridgeway Bible Commentary

140. Washing the disciples’ feet (John 13:1-20)

When they gathered for the meal that night, Jesus took the place of a servant and washed the disciples’ feet. By this action he symbolized firstly, the need for humility, and secondly, that he, the perfect servant, would cleanse people from sin through his death (John 13:1-5). Peter, not understanding this symbolic action, objected. Jesus responded that if he refused to let Jesus cleanse him, he could not be Jesus’ disciple. By this cleansing, Jesus was referring to cleansing from sin, something that Peter would understand more fully after Jesus had died, risen and been glorified (John 13:6-8; cf. Acts 5:30-31; 1 Peter 1:18-21; 1 Peter 1:18-21; 1 Peter 2:24).

Peter thought that if washing the feet symbolized cleansing, he should be washed all over, to ensure complete cleansing. Again he did not realize that this was what Jesus had just symbolized. The disciples (with the exception of Judas) were already cleansed all over, and needed no further symbolic cleansing. The only washing necessary was the washing of the feet, and that was not for cleansing but for humility (John 13:9-11).

Jesus had given the apostles an example. If he, their Lord and teacher, humbled himself by washing their feet, how much more should they, his servants, humble themselves in serving one another (John 13:12-17). Jesus knew that Judas was a traitor, but the rest were his servants and messengers. Those who received them received him and his Father (John 13:18-20).

Coffman's Commentaries on the Bible

I have given you an example, that ye also should do as I have done unto you.

This verse is the anchor of certain religious teachings which would honor as a continuing ordinance the ceremony of washing feet; but this was not a ceremony in any sense of the word. As Lipscomb noted:

There is nothing in this that could indicate a special ordinance or formal observance to be perpetuated in the church. The foot washing of both the Old Testament and the New Testament was an act of helpful kindness when needed. David Lipscomb, A Commentary on the Gospel of John (Nashville: The Gospel Advocate Company, 1960), p. 210.

Footwashing was a social custom of those times, founded on the wearing of sandals and the prevalence of dusty roads; and at the time Jesus washed the disciples' feet, it filled a definite need, a need no longer in existence and which, if feigned in some kind of ceremony, amounts only to play-acting. Certainly, the Lord did not say of this, as he said of the communion, "This do until I come." No apostolic instructions have come down to us with reference to when, where, or how such a thing should be observed; and the fair conclusion is that it was never observed as any kind of a religious ceremony during the times of the holy apostles. Also, it is not amiss to point out that the ceremonial washing of CLEAN feet by some religious groups today bears no resemblance whatever to what the Lord did here.

Paul instructed Timothy regarding the enrollment of widows on the list of the church's charities thus:

Well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints' feet, if she hath relieved the afflicted, if she hath diligently followed every good work (1 Timothy 5:10).

In Paul's words here, foot washing appears in a list of good works and on a parity with bringing up children and showing hospitality to strangers; and, until churches are willing to ceremonialize the other good works of this passage, it seems that they should also refrain from ceremonializing foot washing. Hendriksen said:

No, he is not commanding the disciples to do WHAT he did; but he has given them AN EXAMPLE in order that they, of their own accord, may do as he has done …. Jesus has shown his humility under their very eyes. <footnote William Hendriksen, Exposition of the Gospel according to John (Grand Rapids, Michigan: Baker Book House, 1961), II, p. 235.

Barnes' Notes on the Whole Bible

Ye also ought to wash ... - Some have understood this literally as instituting a religious rite which we ought to observe; but this was evidently not the design; because:

1. There is no evidence that Jesus intended it as a religious observance, like the Lord’s Supper or the ordinance of baptism.
2. It was not observed by the apostles or the primitive Christians as a religious rite.
3. It was a rite of hospitality among the Jews, a common, well-known thing, and performed by servants.
4. It is the manifest design of Jesus here to inculcate a lesson 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, and unwilling to occupy a low place, but to regard themselves as the servants of each other, and as willing to befriend each other in every way. And especially as they were to be founders of the church, and to be greatly honored, he took this occasion of warning them against the dangers of ambition, and of teaching them, by an example that they could not forget, the duty of humility.
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Bibliographical Information
Barnes, Albert. "Commentary on John 13:15". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​john-13.html. 1870.
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Calvin's Commentary on the Bible

15.For I have given you an example. It deserves our attention that Christ says that he gave an example; for we are not at liberty to take all his actions, without reserve, as subjects of imitation. The Papists boast that, by Christ’s example, they observe the forty days’ fast, or Lent. But we ought first to see whether or not he intended to lay down his fast as an example that the disciples might conform to it as a rule. We read: nothing of this sort, and, therefore, the imitation of it is not less wicked than if they attempted to fly to heaven. Besides, when they ought to have followed Christ, they were not imitators, but apes. Every year they have a fashion of washing some people’s feet, as if it were a farce which they were playing on the stage; ⁽⁴⁸⁾ and so, when they have performed this idle and unmeaning ceremony, they think that they have fully discharged their duty, and reckon themselves at liberty to despise their brethren during the rest of the year. ⁽⁴⁹⁾ But — what is far worse ⁽⁵⁰⁾ — after having washed the feet of twelve men, they subject every member of Christ to cruel torture, and thus spit in Christ’s face. This display of buffoonery, therefore, is nothing else than a shameful mockery of Christ. At all events, Christ does not here enjoin an annual ceremony, but bids us be ready, throughout our whole life, to wash the feet of our brethren and neighbors. ⁽⁵¹⁾

(48) “Comme s’ils jouyoient une farce sur des eschaffauts.”

(49) “Tout le reste de l’an.”

(50) “Il y a bien pis.”

(51) “De nos fi,eres et prochains.”

Smith's Bible Commentary

Let's turn to the thirteenth chapter of the gospel according to John. We have come into a new section of the gospel of John, which carries us through chapter 17. And chapters 13 through 17 cover a period of approximately thirty-six hours or so. Probably more like a twenty-four hour period is covered in these next five chapters. So, this is beginning the night that Jesus was betrayed. And, His prayer in the seventeenth chapter of John is offered sometime prior to the Garden of Gethsemane experience, some twenty-four hours later. So we're actually covering a short period of the life of Christ. But this is such an important period, that John devotes almost one quarter of his gospel to this twenty-four hour period. So, we realize the importance of this period of the life of Jesus Christ in the attention that John gives to it. In the overall record, he spends about one quarter right within this twenty-four hour period. And so, it is well for us to look carefully at these things that are recorded in this particular period of time, and surely we are now being exposed to the very heart of Jesus. The book of Revelation is the unveiling of Jesus Christ, but this unveils Him to us, surely, as we get this fabulous insight into the heart of Jesus.

Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world going back to the Father, having loved his own which we were in the world, he loved them unto the uttermost ( John 13:1 ).

He loved them unto the completion; He loved them unto the end. Telos is the Greek word, and it means unto the completion; that is, unto the completion of their redemption. He loved them to the point that He was willing then to complete their redemption, which cost Him His own life. "Loved them to the uttermost."

In a couple of chapters we're going to read where Jesus said to His disciples, "Greater love has no man than this, that a man will lay down his life for his friends" ( John 15:13 ). That's love to the uttermost, and that's how much He loved His own. Now, it's glorious to realize that we are numbered among His own. How much does He love you? He loves you to the uttermost; He loves you to the completion of your redemption.

And so, this is just before Jesus is going to observe the Passover feast with His disciples, knowing that the hour was come. Now, you remember from the beginning of the gospel of John, we've been dealing with the subject, "My hour is not yet come, My hour is not yet come"? When they were by force going to make Him king, He hid from them for His hour was not yet come? That hour was always a reference to the hour when He would make that supreme sacrifice for your redemption. That was the hour in which He was to be glorified. Glorified by His submission to the Father by going to the cross and dying for our sins.

Now the supper being ended ( John 13:2 ),

That is, the Passover supper itself, it's over. They've gone through, no doubt, the traditional Jewish Passover with His disciples.

and the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and was going to God; he rose from the supper, and laid aside his garments; and took a towel, and girded himself ( John 13:2-4 ).

So now the Passover supper is over. Satan has entered the heart of Judas Iscariot. And Jesus, knowing that this is it, this is the last time He'll be sharing a meal with the disciples, He took a towel and He girded himself with it. A man girded with a towel was a bond slave. This was the sign of a slave, a slave of the lowest order. And Jesus took this towel and girded Himself with it. The disciples did not understand what He was doing. Why would He gird Himself with this towel? That's what a slave did.

And after he poured water into a basin, he began to wash the disciples' feet, and to wipe them with the towel. And when he came to Simon Peter: Peter said unto him, Lord, do you wash my feet? ( John 13:5-6 )

And I think the emphasis is on the pronouns. "Hey, wait a minute! You think that YOU'RE going to wash MY feet?" Peter realized how totally incongruous this was, that the Lord should be washing his feet. It's much like when John the Baptist was approached by Jesus for baptism. And John said, "Hey, no way! I should be baptized by You." And Jesus said, "Allow it to be. Go ahead, it's right that I fulfill all righteousness." So, Peter was sort of alarmed by this and

Jesus answered and said unto him, What I am doing you do not know now; but you will know in a little while ( John 13:7 ).

"You don't understand what I'm doing right now, Peter, but just hang on a minute and you'll understand."

Peter said unto him, You will never wash my feet ( John 13:8 ).

You know, that's just something that Peter felt was so totally inconsistent.

And Jesus said to him, If I do not wash you, you really have no part with me. And Peter said unto him, Well, Lord, don't only wash my feet, but wash my hands and my head ( John 13:8-9 ).

I like Peter, he doesn't understand too much, but he's all gung-ho for it, you know, whatever's right is right, "Let's go for it, Lord."

And Jesus said unto him, He that is washed needs not save to wash his feet, and he is clean every whit: and ye are clean, but not all ( John 13:10 ).

Now, the washing of the feet was a common practice in the Roman baths. After they had left the bath and returned to the dressing room, they would pick up dirt on their feet walking through. And so, they would always wash their feet when they got back to the dressing room before they got dressed and left. That would be their first act in returning to the dressing room, to remove the dirt picked up on the bottom of their feet, walking from the bath to the dressing room. They were totally clean, they had just been in the bath for maybe an hour or two, but they did pick up some dirt or defilement walking from the bath to the dressing room.

So, what Jesus is in essence saying is that as we walk this path through the world, we may pick up some defilement just from the contact walking through the world. But that defilement is only surface; it isn't in the head, it isn't in the mind, it isn't in my life, it's just washing the feet. As long as your feet are washed, that's all you need. Your heart is already clean. Your mind is already set. Just get rid of that defilement. And coming to church is that kind of an experience. We've been mixing with the world all week long; we've heard the filthy language.

We were sitting in a restaurant today, and there was the crudest, most foul-mouthed woman at another table. I hope she's here tonight, just so that she'll know how disgusting her language was. But she was loud! She was brash! And if you're saying those kind of words, you'd think you'd want to whisper them. I felt like, "Oh, Lord, you know, wash my ears, wash my mind. Just purge out the junk, the pollution that was coming out of her mouth." And we face it walking through the world. There is that surface defilement, and it's just good to come and just to sit back in the presence of the Lord. Jesus said, "Now you are clean through the word which I have spoken unto you." And just let the Word of God just sort of wash us, you know, and feel that cleansing of God's Word, as we just gather together in the sanctuary.

And so, Jesus said, "No, it's not a matter of physical cleanliness now. I told you; you don't understand what I'm doing, Peter." Jesus said, "You are clean, but not all of you."

For Jesus knew who it was that would betray him; that is why he said, You are not all clean. So after he had washed their feet, and he had taken his garments, and had sat down again ( John 13:11-12 ),

You see, He had set aside, in order to gird Himself with the towel and take the place of a slave, His garments. And so, now He had taken on His garments again, and He sat down.

and he said unto them, Do you know what I have done unto you? ( John 13:12 )

Now, I'm surprised Peter didn't say, "Yes, you washed my feet." But he would have missed the whole point. Jesus said,

You call me Master and Lord: and that is correct; for that is what I am ( John 13:13 ).

You're right in calling Me Master and Lord; I am your Master and Lord.

And if I then, your Lord and Master, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that you should do as I have done unto you. Verily, verily, I say unto you, The servant is not greater than his lord; neither is he that is sent greater than he that sent him. If you know these things, happy are you if you do them ( John 13:14-17 ).

Now, because of this, some churches have practiced the ritual of washing feet. And there are some churches that have regular foot-washing services on sort of a regular basis as one of the church rituals. And I have no case against them; if they want to have foot-washing services, that's fine. It doesn't bother me. On occasion, I've had some rather strange individuals who came and who wanted to wash my feet. They used cold water; I would have appreciated it had they used warm water. But, it's something that I can handle. But I think that in having the ritual of having foot-washing services, people are really missing the whole lesson. The whole lesson is that of serving one another.

Now, in those days, serving another person was demonstrated by washing their feet. Now, we don't live in the days of slavery anymore, and we don't live in the days of open sandals and dirt footpaths. So, washing a person's feet isn't a general kind of a practice at all in our culture. You might better fulfill this by going over and mowing your neighbor's lawn, or washing out his garbage pail. It's whole thrust is that I am not so great, but what I cannot serve you in your needs. And I should be willing to take the place of a servant to serve my brothers for the Lord's sake. I'm not too big to serve you. And, it's just taking that place of, "Hey, I'm not too big to do that."

Now, my father came from an aristocratic family. My grandfather was the Vice President of the Southern Pacific Railway, and my father grew up in prep schools, with servants always in the home, and things of this nature. And thus, my father had certain ideas about certain things. And a Smith would never do dishes, he would never scrub a floor, he would never meddle in mechanics, he would never mow a lawn. That was beneath the Smiths to do. And that was just the way he grew up and that's the way he was acculturated. Scrubbing a floor was just beneath him. Now, my mother became a Smith, but somehow it didn't work that it was beneath her. But I mean, this was just something that was ingrained in him. There were just certain things that he would not do, because that was beneath his dignity. He always wore a suit and a tie; every meal, always had to have a white linen napkin. You know, and the rest of us were using paper towels and all, but my dad was just different.

Now, Jesus, in essence, is saying, "Look, no task is beneath you. Serve one another. Take the attitude of a servant towards each other. Be willing to give yourself to serve another person's need. Don't put yourself on pedestals. Don't exalt yourself. Don't get so high and mighty that you begin to demand people to serve you. Look, I've set for you an example here. The example that I have set is for you to take the place of a servant."

Now, basically, He is talking to His disciples who were to be the first ministers in the church. And as a minister, you're not to get a glorified, exalted opinion of yourself in thinking that people ought to start waiting on you, because, after all, you're the minister. They ought to bring you a cup of coffee when you come in, they ought to come over and ask if they can do something for you, you know, and make you comfortable. And after all, "I'm the minister." And unfortunately, many ministers get that kind of a mindset, that, "Because I'm the minister, I should be waited upon and taken care of." Not so. That isn't what the word minister implies at all. The word minister is the word servant. And what it means is that I am the one that should be bringing you a cup of coffee, and bringing you a chair and taking care of you, making sure that you're comfortable. And whenever I think that I'm so high and mighty that you've got to wait on me, then I need to get into some other business. When I'm not willing to serve, and to take care of someone else's needs, then I've become bigger than my Lord and then I'm in big trouble. I don't have the same attitude as my Lord, and thus, I'm not His true representative. And so, this attitude of a servant. Jesus said, "Do you see what I've done? Now, if I, being your Lord and Master, and you call Me Lord and Master, and that's right, but if I being your Lord am willing to serve you, then you ought to be serving one another. Don't set yourself up on a pinnacle, don't set yourself up where you're waiting for men to serve you. You get out and you serve the needs of the world." God help us; we need more ministers who are servants. That's the true minister of Jesus Christ.

"Now if you know these things," He said, "happy are you if you do them." Not if you know them, because knowing isn't enough. James said, "Be ye doers of the word, and not hearers only" ( James 1:22 ). The joy of serving one another in the body of Jesus Christ is a great joy indeed.

Now I admit that there are times when I don't find it so much joy. Some of the service that I have done, I have griped and I will frankly admit it. I always feel guilty after I gripe, but I do gripe occasionally. Mainly when I have to pick up the cigarette butts around the church. That's one task I just detest, and that's again, from the time when I was a kid my mom told me, "Never touch a cigarette." And I feel like I'm disobeying every time I pick one up. I hate to touch 'em. And so, quite often, as I'm picking up cigarette butts, I will be grumbling a bit. Until the Lord speaks to me and says, "Who are you doing that for?" And I say, "I'm doing it for You, Lord, and nobody else." And He says, "Then why are you griping?" "I don't know. I'm sorry, Lord. Forgive me." But most generally, I find it a joy to serve. For Jesus said, "Inasmuch as you have done it unto the least of these, my brethren, you have done it to me" ( Matthew 25:40 ). So, I'm serving the Lord by serving my fellow man. Whatever I do for others, I'm really doing for Him. I'm His servant, that He has commanded me to serve the body of Jesus Christ. So, in being His servant I'm only obeying His orders as I serve the body of Christ; and in serving the body of Christ, I'm really serving Him. So, you can't really separate it, it's all tied up together.

I speak not to all of you: for I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me has lifted up his heel against me. Now I am telling you before it comes, that, when it is come to pass, you might believe that I am ( John 13:18-19 ).

And He is using here that name of God in the Old Testament, "You might believe that I am."

Verily, verily, I say unto you, He that receiveth whomsoever I send receives me; and he that receives me receives him that sent me ( John 13:20 ).

So the chain: if you receive one that the Lord has sent, you're receiving the Lord; if you're receiving him, you're receiving the Father.

When Jesus had thus said this, he was troubled in his spirit ( John 13:21 ),

Though He knew that Judas was going to betray Him, and though He had chosen Judas, and when He chose him, knew that that was the lot of Judas...knowing that the scriptures had to be fulfilled, He chose him because the scriptures said, that, "He who ate bread with Him would lift up his heel against Him." But yet, it still troubled Jesus that Judas would do this after having been with Him.

And so, "Jesus was troubled in His Spirit,"

and he testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked at one another, wondering who he was talking about. Now there was one of the disciples ( John 13:21-23 )

And, of course, John is talking about himself now in an abstract way, but it was John,

who was leaning on Jesus' bosom, [and John said,] and he was one of his disciples, whom Jesus loved ( John 13:23 ).

John was, no doubt, a very loving person. It's brought out in his writings themselves. He speaks in very loving tones always, and speaks of love so much. And so,

Simon Peter beckoned to him, that he should ask who it was that Jesus was referring to ( John 13:24 ).

You know, he'd be next to him saying, "John, go ahead and ask Him who it was Jesus was talking about."

He then who was lying on Jesus' breast said unto him, Lord, who is it? And 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 ( John 13:25-26 ).

The dipping of a sop and handing it to a person in those days was equivalent to toasting a person. Now today, sometimes at functions and all, they'll give a toast to somebody. It's a gesture of friendship. And in those days, the dipping of a sop and handing it to the person was equivalent to the toasting of a person. It was a gesture of friendship. I think that Jesus, even at this point, was saying, "Judas, if you want out, you can get out. You don't have to go through with it, even though you've already been into the high priest and made a deal and have bargained with them; I would still like to be your friend."

And after the sop Satan entered into him. Then Jesus said to him, What you do, do quickly. So, no man at the table knew that this is what Jesus was referring to. Some of them thought, because Judas was the treasurer, that Jesus was sending him out to buy supplies; or, maybe to give something to the poor, [inasmuch as this was Passover.] And he then, having received the sop went immediately out; and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him ( John 13:27-31 ).

"The hour is come, I'm going to be glorified." How? Strangely enough, by being crucified.

Little children ( John 13:33 ),

And this is the only time Jesus has used this term, and it's a very tender term. John uses it in his other epistles; teknon, the little children.

yet a little while and I am with you. You will seek me; and I said unto the Jews, Where I go, you cannot come; so I say it now to you ( John 13:33 ).

In just a little while, you're going to seek Me, but where I'm going you cannot come.

And a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that you are my disciples, if you have love one to another ( John 13:34-35 ).

The new commandment. The new commandment is an all-inclusive kind of commandment because you don't have to worry about, "Thou shalt not lie, thou shalt not steal, thou shalt not bear false witness against thy neighbor, thou shalt not covet, thou shalt not commit adultery." You don't have to worry about all of those if you obey this commandment, "Love one another, even as I have loved you." Now, that is supreme love. That is self-sacrificing love. That is giving love. And that's the kind of love He wants us to have for each other. And by this sign will the world know that we are truly the disciples of Jesus Christ, when we have this kind of love.

I do not believe that we do have this kind of love. We see it in small measures here and there, we see demonstrations of it now and then; but for the most part, we've got a long way to go. Because His love for us was supreme love. It was a self-sacrificing love. He gave Himself for us, because He loved us. And that's the kind of love we're to have, as He has loved us.

John, when writing his epistle, said, "We know that we have passed from death unto life because we love the brethren." So, our love for each other is, first of all, a sign to the world by which they may know that we are His disciples. But secondly, it becomes a sign even to us. I know that I have passed from death unto life, because of this love that God has put in my heart for the family of God. May God work in us and may our hearts be open for that work that we might love more and more. Not in words, but in deed, in our deeds towards one another, and thus, in truth. Oh, God, work in our hearts. In fact, let's just open our hearts right now and just ask God to allow that Holy Spirit to work in our hearts tonight. For the fruit of the Spirit is love. And we need this kind of love, as a witness to the world around us that we are truly His disciples.

I fail so much in this area. So many times I'm looking out for myself when I should be looking out for others. I'm interested in taking care of my needs, when I should be interested in taking care of the needs of others. And I need that God will just really work this love in my heart tonight.

Let's just for a moment, all of us, just sort of open our hearts and ask God, by His Holy Spirit to work in us tonight this kind of love. That even as He has loved us, so may we love one another.

Father, we pray now for that special work of Your Holy Spirit, planting this kind of love in our hearts. We realize, Lord, that we don't have the capacity to manufacture it. It's more than a human emotion, it is a divine God-given capacity. And Lord, we want it. We want this love. We want our lives to be marked by this kind of love. Jesus, work in us now. Let Your Holy Spirit, Father, just fill us now with Your love, that we might indeed love one another, even as You loved us. Thank You, Lord, for Your work tonight. Continue Thy work, until Your love is perfected in us. In Jesus' name. Amen.

Simon Peter said unto him, Lord, where are you going? And Jesus answered him, Where I am going, you cannot follow me now; but you will follow me afterwards ( John 13:36 ).

Right now, Peter, you can't follow Me. Later on you will.

Peter said unto him, Lord, why can't I follow you now? I will lay down my life for thy sake. Jesus answered him, Will you lay down your life for my sake? Verily, verily, I say unto you, The cock shall not crow, until you have denied me three times ( John 13:37-38 ).

In just a little while, some twenty-four hours, Jesus will be saying to Peter, "Peter, pray with Me. I really feel in need of help. Pray with Me." And when Jesus comes back to Peter, He's going to find him asleep. And He's going to say to Peter, "Oh, Peter, the spirit indeed is willing, but the flesh is weak." And that's the case here. I believe that Peter was totally sincere when he said, "Lord, I will lay down my life for You." I believe that Peter meant that. I do not at all question Peter's love, devotion and sincerity towards his Lord. The spirit indeed was willing, but his flesh was weak. Unfortunately, I find myself often in that category, where my spirit indeed is willing to do the right thing.

Now, there are times when my spirit isn't willing to do the right thing, too. But there are times when my spirit is willing to do the right thing, but my flesh is weak. When I have been hasty in saying something about someone and I know that I owe them an apology, then is when my spirit isn't willing. 'Cause I sort of feel that they deserved having said about them what I said. And the Lord begins to speak to my heart, and say, "Hey, even so, that's wrong. Now, you ought to go and ask their forgiveness." "Uuuuhhh, I don't want to, Lord." My spirit's not willing. So part of the time, that's my problem. And some of the times, as God is laying things on my heart, I have to say, "Lord, I am not willing to do that. And You're just going to have to make me willing to be willing, because I'm not willing." But then, there are other times where my spirit indeed is willing, but my old flesh cringes. It's weak.

Peter was sincere. His love for the Lord was genuine. His commitment was real. And Peter really felt that he could lay down his life for Jesus. And I wouldn't be a bit surprised but what he could have. But many times, it's harder to live for Jesus than it is to die for Jesus. You know, the chips are really down when someone is pointing a gun at you, and they say, "Hey, deny the Lord, or we're going to blow your head off!" You say, "Hey, fire away. I'm willing to die for Jesus, be with Him in glory." The problem, oftentimes, is living for Jesus! And sometimes that's much harder than dying for Him.

That's what Peter found out. Standing up for Him, when the crowd was against him, when these little girls came up and said, "Oh, you're one His; I saw you with Him." "What are you talking about? I don't know Him. I'm just here warming my hands by the fire." "Surely, I saw you with Him; you're one of them." "No, I don't know Him." You see, living for Jesus was the problem for Peter; dying for Him was another thing. In the garden, he was willing to pull his sword and swing away and go down swinging. But many times, the Lord is calling us not to die for Him, but to just live for Him. "Lord, I'm willing to die for You." "Peter, you're going to fail."

"

Dr. Constable's Expository Notes

1. Jesus’ washing of the disciples’ feet 13:1-20

Jesus began His farewell address (cf. Moses, Deuteronomy 31-33; Joshua, Joshua 23-24; Paul, Acts 20) with an object lesson.

Dr. Constable's Expository Notes

A. The Last Supper 13:1-30

Jesus concluded each of His prolonged stays and ministries in a district with an important meal.

"At the first ’Supper,’ [i.e., the feeding of the 5,000, at the end of the Galilean ministry, mainly to Jews] the Jewish guests would fain have proclaimed Him Messiah-King; at the second [i.e., the feeding of the 4,000, at the end of the Decapolis ministry, mainly to Gentiles], as ’the Son of Man,’ He gave food to those Gentile multitudes which having been with Him those days, and consumed all their victuals during their stay with him, He could not send away fasting, lest they should faint by the way. And on the last occasion [i.e., the Last Supper, the Judean ministry, to the Twelve], as the true Priest and Sacrifice, He fed His own with the True Paschal Feast, ere He sent them forth alone into the wilderness. Thus the three ’Suppers’ seem connected, each leading up, as it were, to the other." [Note: Edersheim, 2:63.]

John recorded more of what Jesus said and did in the upper room than any of the other Gospel evangelists. Much of this was a discourse on the disciples’ future. Jesus prefaced this instruction with other lessons for them.

John’s description of the time of the Last Supper seems to conflict with that of the Synoptics. They present it as happening on Thursday evening, but many students of the fourth Gospel have interpreted John as locating it on Wednesday evening (John 13:1; John 13:27; John 18:28; John 19:14; John 19:31; John 19:36; John 19:42). Resolution of the apparent contradictions that these seven verses pose will follow in the exposition of them. The Last Supper was a Passover meal that took place on Thursday evening.

John’s omission of the institution of the Lord’s Supper has disturbed some readers of the fourth Gospel, especially sacramentalists, those who believe that the sacraments have some part in salvation. We can only suggest that John did so because the earlier Gospels contained full accounts of it, and he wished to record new material rather than repeating. Obviously John did not record many other things that his fellow evangelists chose to include. Each evangelist chose his material in view of his distinctive purpose.

Dr. Constable's Expository Notes

The explanation of foot-washing 13:12-20

Dr. Constable's Expository Notes

Jesus had given the Twelve a lesson in humble service of one another. Specifically He took a lower role than theirs for their welfare. Similarly Jesus’ disciples should willingly and happily put meeting the needs of others before maintaining their own prestige (cf. Philippians 2:1-11).

"The world asks, ’How many people work for you?’ but the Lord asks, ’For how many people do you work?’" [Note: Wiersbe, 1:347.]

Some Christians believe that Jesus’ command here is binding on the church in a literal sense. They practice foot-washing as an ordinance of the church along with water baptism and the Lord’s Supper. The Grace Brethren and certain Mennonite churches, among others, view foot-washing as a third ordinance. Most Christians believe that Jesus meant that His disciples should follow His example of serving humbly rather than specifically washing each other’s feet. Nowhere else in the New Testament do its writers treat foot-washing as another ordinance. 1 Timothy 5:10 speaks of it as an example of humble service, not as an ordinance of the church. Moreover the attitude of humility that disciples should have toward one another was Jesus’ point, not simply the performance of a ritual (cf. John 15:20; Matthew 10:24; Luke 6:40). Furthermore Jesus called foot-washing an example (Gr. hypodeigma, pattern) implying that there are other examples of the same attitude. This was an appropriate example of humble service in a culture where people wore sandals and soiled their feet easily. If Jesus were giving an example in modern North American culture, He probably would have selected another humble act.

Barclay's Daily Study Bible

Chapter 13

THE ROYALTY OF SERVICE ( John 13:1-17 )

13:1-17 Before the Festival of the Passover, Jesus, in the knowledge that his hour had come to leave this world and to go to the Father, although he had always loved his own people in the world, decided to show them what his love was like in a way which went to the ultimate limit. The meal was in progress; and the devil had already put it into his heart that Judas Iscariot, the son of Simon, should betray him. Well knowing that the Father had given all things into his hands, and that he had come forth from God, and that he was going back to God, Jesus rose from the meal and laid aside his outer robe, and took a towel and put it round himself. Then he poured water into a ewer and began to wash the feet of his disciples and to wipe them with the towel which he had put round himself. He came to Simon Peter. Peter said to him: "Lord, are you going to wash my feet?" Jesus answered him: "You do not know now what I am doing, but you will understand afterwards." Peter said to him: "You will never wash my feet." Jesus answered him: "If I do not wash you, you have no part with me." Simon Peter said to him: "Lord, if that is so, do not wash my feet only, but my hands and my head too." Jesus said to him: "He who has been bathed has need only to have his feet washed. After that is done, he is altogether clean. And you are clean--but not all of you." He knew the one who was engineering his betrayal. That is why he said: "You are not all clean." So when he had washed their feet, and when he had taken his outer robe again, and when he had taken his place at table, he said to them: "Do you understand what I have done to you? You call me 'Teacher,' and you call me 'Lord.' And you are quite right to do so, for so I am. If then I, the Teacher and Lord, have washed your feet, so you ought to wash each other's feet, for I have given you an example, that, as I have done to you, you too should do to each other. This is the truth I tell you--the servant is not greater than his master, nor he who is sent greater than he who sent him. If you know these things you are blessed if you do them."

We shall have to look at this passage in far more aspects than one, but first of all we must take it as a whole.

Few incidents in the gospel story so reveal the character of Jesus and so perfectly show his love. When we think of what Jesus might have been and of what he might have done the supreme wonder of what he was and did comes home to us.

(i) Jesus knew all things had been given into his hands. He knew that his hour of humiliation was near, but he knew that his hour of glory was also near. Such a consciousness might well have filled him with pride; and yet, with the knowledge of the power and the glory that were his, he washed his disciples' feet. At that moment when he might have had supreme pride, he had supreme humility. Love is always like that. When, for example, someone falls ill, the person who loves him will perform the most menial services and delight to do them, because love is like that. Sometimes men feel that they are too distinguished to do the humble things, too important to do some menial task. Jesus was not so. He knew that he was Lord of all, and yet he washed his disciples' feet.

(ii) Jesus knew that he had come from God and that he was going to God. He might well have had a certain contempt for men and for the things of this world. He might well have thought that he was finished with the world now, for he was on the way to God. It was just at that time when God was nearest to him that Jesus went to the depths and the limits of his service of men. To wash the feet of the guests at a feast was the office of a slave. The disciples of the Rabbis were supposed to render their masters personal service, but a service like this would never have been dreamed of. The wonderful thing about Jesus was that his nearness to God, so far from separating him from men, brought him nearer than ever to them.

It is always true that there is no one closer to men than the man who is close to God. T. R. Glover said of certain clever intellectuals: "They thought they were being religious when they were merely being fastidious." There is a legend of St. Francis of Assisi. In his early days he was very wealthy; nothing but the best was good enough for him; he was an aristocrat of the aristocrats. But he was ill at ease and there was no peace in his soul. One day he was riding alone outside the city when he saw a leper, a mass of sores, a horrible sight. Ordinarily the fastidious Francis would have recoiled in horror from this hideous wreck of humanity. But something moved within him; he dismounted from his horse and flung his arms around the leper; and as he embraced him the leper turned into the figure of Jesus. The nearer we are to suffering humanity, the nearer we are to God.

(iii) Jesus knew this also. He was well aware that he was about to be betrayed. Such knowledge might so easily have turned him to bitterness and hatred; but it made his heart run out in greater love than ever. The astounding thing was that the more men hurt him, the more Jesus loved them. It is so easy and so natural to resent wrong and to grow bitter under insult and injury; but Jesus met the greatest injury and the supreme disloyalty, with the greatest humility and the supreme love.

THE ROYALTY OF SERVICE ( John 13:1-17 continued)

There is more in the background of this passage than even John tells us. If we turn to Luke's account of the last meal together, we find the tragic sentence: "A dispute also arose among them, which of them was to be regarded as greatest" ( Luke 22:24). Even within sight of the Cross, the disciples were still arguing about matters of precedence and prestige.

It may well be that this very argument produced the situation which made Jesus act as he did. The roads of Palestine were unsurfaced and uncleaned. In dry weather they were inches deep in dust and in wet they were liquid mud. The shoes ordinary people wore were sandals, which were simply soles held on to the foot by a few straps. They gave little protection against the dust or the mud of the roads. For that reason there were always great waterpots at the door of a house; and a servant was there with a ewer and a towel to wash the soiled feet of the guests as they came in. Jesus' little company of friends had no servants. The duties which servants would carry out in wealthier circles they must have shared among each other. It may well be that on the night of this last meal together they had got themselves into such a state of competitive pride that not one of them would accept the duty of seeing that the water and the towels were there to wash the feet of the company as they came in; and Jesus mended their omission in the most vivid and dramatic way.

He himself did what none of them was prepared to do. Then he said: "You see what I have done. You call me your master and your Lord; and you are quite right; for so I am; and yet I am prepared to do this for you. Surely you don't think that a pupil deserves more honour than a teacher, or a servant than a master. Surely if I do this, you ought to be prepared to do it. I am giving you an example of how you ought to behave towards each other."

This ought to make us think. So often, even in churches, trouble arises because someone does not get his place. So often even ecclesiastical dignitaries are offended because they did not receive the precedence to which their office entitled them. Here is the lesson that there is only one kind of greatness, the greatness of service. The world is full of people who are standing on their dignity when they ought to be kneeling at the feet of their brethren. In every sphere of life desire for prominence and unwillingness to take a subordinate place wreck the scheme of things. A player is one day omitted from the team and refuses to play any more. An aspiring politician is passed over for some office to which he thought he had a right and refuses to accept any subordinate office. A member of a choir is not given a solo and will not sing any more. In any society it may happen that someone is given a quite unintentional slight and either explodes in anger or broods in sulkiness for days afterwards. When we are tempted to think of our dignity, our prestige, our rights, let us see again the picture of the Son of God, girt with a towel, kneeling at his disciples' feet.

That man is truly great who has this regal humility, which makes him both servant and king among men. In The Beloved Captain by Donald Hankey, there is a passage which describes how the beloved captain cared for his men after a route march. "We all knew instinctively that he was our superior--a man of finer fibre than ourselves, a 'toff' in his own right. I suppose that was why he could be so humble without loss of dignity. For he was humble, too, if that is the right word, and I think it is. No trouble of ours was too small for him to attend to. When we started route marches, for instance, and our feet were blistered and sore, as they often were at first, you would have thought that they were his own feet from the trouble he took. Of course after the march there was always an inspection of feet. That is the routine. But with him it was no mere routine. He came into our room, and, if any one had a sore foot, he would kneel down on the floor and look at it as carefully as if he had been a doctor. Then he would prescribe, and the remedies were ready at hand, being borne by a sergeant. If a blister had to be lanced, he would very likely lance it himself there and then, so as to make sure it was done with a clean needle and that no dirt was allowed to get in. There was no affectation about this, no striving after effect. It was simply that he felt that our feet were pretty important, and that he knew that we were pretty careless. So he thought it best at the start to see to the matter himself Nevertheless, there was in our eyes something almost religious about this care for our feet. It seemed to have a touch of Christ about it, and we loved and honoured him the more." The strange thing is that it is the man who stoops like that--like Christ--whom men in the end honour as a king, and the memory of whom they will not willingly let die.

THE ESSENTIAL WASHING ( John 13:1-17 continued)

We have already seen that in John we have always to be looking for two meanings, the meaning which lies on the surface and the meaning which is beneath the surface. In this story there is undoubtedly a second meaning. On the surface it is a dramatic and unforgettable lesson in humility. But there is more to it than that.

There is one very difficult passage. At first Peter refuses to allow Jesus to wash his feet. Jesus tells him that unless he accepts this washing, he will have no part with him. Peter then begs that not only his feet, but his hands and his head should also be washed. But Jesus tells him that it is enough that his feet should be washed. The difficult sentence and the one with an inner meaning, is: "He who has been bathed has need only to have his feet washed."

Beyond doubt there is a reference to Christian baptism here. "Unless you are washed you can have no part in me" is a way of saying: "Unless you pass through the gate of baptism, you have no part in the Church."

The point is this. It was the custom that before people went to a feast they bathed themselves. When they came to the house of their host, they did not need to be bathed again; all they needed was to have their feet washed. The washing of the feet was the ceremony which preceded entry into the house where they were to be guests. It was what we might call the washing of entry into the house. So Jesus says to Peter: "It is not the bathing of your body that you require. That you can do for yourself. What you need is the washing which marks entry into the household of the faith." This explains another thing. Peter at first is going to refuse to allow Jesus to wash his feet. Jesus says that if he does, he will have no part in him. It is as if Jesus said: "Peter, are you going to be too proud to let me do this for you? If you are, you will lose everything."

In the early Church, and still today, the way in is the way of baptism; baptism is what we might call the washing of entry. This is not to say that a man cannot be saved unless he is baptized. But it does mean that if he is able to be baptized and is too proud to enter by that gate, his pride shuts him out from the family of the faith.

Things are different now. In the early days it was grown men and women who came to be baptized because they were coming direct from heathenism into the faith. Now in many of our churches we bring our children too. But in this passage Jesus was drawing a picture of the washing which is the entry to the Church and telling men that they must not be too proud to submit to it.

THE SHAME OF DISLOYALTY AND THE GLORY OF FIDELITY ( John 13:18-20 )

13:18-20 "It is not about you all that I am speaking. I know the kind of men whom I have chosen. It is all happening that the Scripture should be fulfilled: 'He who eats my bread has lifted up his heel against me.' I am telling you this now, before it happens, so that, when it does happen, you may believe that I am who I claim to be. This is the truth I tell you--he who receives whomsoever I will send, receives me; and he who receives me, receives him who sent me."

There are three things stressed in this passage.

(i) The sheer cruelty of Judas' disloyalty is vividly pictured in a way which would be specially poignant to an eastern mind. Jesus used a quotation from Psalms 41:9. In full the quotation runs: "Even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me." In the east to eat bread with anyone was a sign of friendship and an act of loyalty. 2 Samuel 9:7; 2 Samuel 9:13 tell how David granted it to Mephibosheth to eat bread at his table, when he might well have eliminated him as a descendant of Saul. 1 Kings 18:19 tells how the prophets of Baal ate bread at the table of Jezebel. For one who had eaten bread at someone's table to turn against the person, to whom by that very act he had pledged his friendship, was a bitter thing. This disloyalty of friends is for the Psalmist the sorest of all hurts. "It is not an enemy who taunts me--then I could bear it--it is not an adversary who deals insolently with me--then I could hide from him. But it is you, my equal, my companion, my familiar friend. We used to hold sweet converse together; within God's house we walked in fellowship" ( Psalms 55:12-14).

There is all the poignant sorrow in the world when a friend is guilty of such heart-breaking disloyalty. The very phrase that is used is full of cruelty. "He lifted up his heel against me." Literally the Hebrew is, "He made great the heel," and it is a phrase which describes "brutal violence." In this passage there is no hint of anger, only of sorrow; Jesus, with a last appeal, is revealing the wound upon his heart to Judas.

(ii) This passage also stresses the fact that all this tragedy is somehow within the purpose of God, and that it is fully and unquestionably accepted by Jesus. It was as Scripture said it would be. There was never any doubt that the redeeming of the world would cost the broken heart of God. Jesus knew what was happening. He knew the cost and he was ready to pay it. He did not want the disciples to think that he was caught up in a blind web of circumstances from which he could not escape. He was not going to be killed; he was choosing to die. At the moment they did not, and could not, see that, but he wanted to be sure that a day would come when they would look back and remember and understand.

(iii) If this passage stresses the bitterness of disloyalty, it also stresses the glory of fidelity. Some day these same disciples would take the message of Jesus out to the world. When they did, they would be nothing less than the representatives of God himself. An ambassador does not go out as a private individual, armed with only his own personal qualities and qualifications. He goes out with all the honour and glory of his country upon him. To listen to him is to listen to his country; to honour him is to honour the country he represents; to welcome him is to welcome the ruler who sent him out. The great honour and the great responsibility of being a pledged Christian is that we stand in the world for Jesus Christ. We speak for him; we act for him. The honour of the Eternal is in our hands.

LOVE'S LAST APPEAL ( John 13:21-30 )

13:21-30 When Jesus had said these things, he was troubled in spirit. Solemnly he declared: "This is the truth I tell you, one of you will betray me." The disciples began to look at each other, because they were at a loss to know about whom he was speaking. One of his disciples, the disciple whom Jesus loved, was reclining with his head on Jesus' breast. So Simon Peter made a sign to him and said to him: "Ask who it is that he is speaking about." The disciple who was reclining with his head on Jesus' breast said to him: "Lord who is it?" Jesus said: "It is he for whom I will dip the morsel in the dish and give it to him." So he took the morsel and dipped it in the dish and gave it to Judas Iscariot, the son of Simon. And after that man had received the morsel, Satan entered into him. So Jesus said to him: "Hurry on what you are going to do." None of those who were reclining at table understood why he said this to him. Some of them thought that, since Judas had the money-box, Jesus was saying to him: "Buy the things we need for the feast"; or that he was telling him to give something to the poor. So that man took the morsel and went out at once--and it was night.

When we visualize this scene certain most dramatic things emerge.

The treachery of Judas is seen at its worst. He must have been the perfect actor and the perfect hypocrite. One thing is clear--if the other disciples had known what Judas was about, he would never have left that room alive. All the time Judas must have been putting on an act of love and loyalty which deceived everyone except Jesus. He was not only a bare-faced villain; he was a suave hypocrite. There is warning here. By our outward actions we may deceive men; but there is no hiding things from the eye of Christ.

There is more. When we understand aright what was happening, we can see that there was appeal after appeal to Judas. First, there were the seating arrangements at the meal. The Jews did not sit at table; they reclined. The table was a low solid block, with couches round it. It was shaped like a "U" and the place of the host was in the centre. They reclined on their left side, resting on the left elbow, thus leaving the right hand free to deal with the food. Sitting in such a way, a man's head was literally in the breast of the person reclining on his left. Jesus would be sitting in the place of the host, at the centre of the single side of the low table. The disciple whom Jesus loved must have been sitting on his right, for as he lent on his elbow at the table, his head was in Jesus' breast.

The disciple whom Jesus loved is never named. Some have thought that he was Lazarus, for Jesus loved Lazarus ( John 11:36). Some have thought that he was the rich young ruler, for Jesus loved him ( Mark 10:21); and it has been imagined that in the end he did decide to stake everything on Jesus. Some have thought that he was some otherwise unknown young disciple who was specially near and dear to Jesus. Some have thought that he was not a flesh and blood person at all, but only an ideal picture of what the perfect disciple ought to be. But the general opinion has always been that the beloved disciple was none other than John himself; and we may well believe that.

But it is the place of Judas that is of special interest. It is quite clear that Jesus could speak to him privately without the others overhearing. If that be so, there is only one place Judas could have been occupying. He must have been on Jesus' left, so that, just as John's head was in Jesus' breast, Jesus' head was in Judas'. The revealing thing is that the place on the left of the host was the place of highest honour, kept for the most intimate friend. When that meal began, Jesus must have said to Judas: "Judas, come and sit beside me tonight; I want specially to talk to you." The very inviting of Judas to that seat was an appeal.

But there is more. For the host to offer the guest a special tit-bit, a special morsel from the dish, was again a sign of special friendship. When Boaz wished to show how much he honoured Ruth, he invited her to come and dip her morsel in the wine ( Ruth 2:14). T. E. Lawrence told how when he sat with the Arabs in their tents, sometimes the Arab chief would tear a choice piece of fat mutton from the whole sheep before them and hand it to him (often a most embarrassing favour to a western palate, for it had to be eaten!) When Jesus handed the morsel to Judas, again it was a mark of special affection. And we note that even when Jesus did this the disciples did not gather the import of his words. That surely shows that Jesus was so much in the habit of doing this that it seemed nothing unusual. Judas had always been picked out for special affection.

There is tragedy here. Again and again Jesus appealed to that dark heart, and again and again Judas remained unmoved. God save us from being completely impervious to the appeal of love.

LOVE'S LAST APPEAL ( John 13:21-30 continued)

So this tragic drama played itself out to the end. Again and again Jesus showed his affection to Judas. Again and again Jesus tried to save him from what he was planning to do.

Then quite suddenly the crucial moment came, the moment when the love of Jesus admitted defeat. "Judas," he said, "hurry on what you propose to do." There was no point in further delay. Why carry on this useless appeal in the mounting tension? If it was to be done, it were better done quickly.

Still the disciples did not see. They thought Judas was being despatched to make the arrangements for the feast. It was always the custom at the Passover that those who had shared with those who had not. It was the time of all times when people gave to the poor. To this day it is the custom in many churches to take a special offering at Communion services for those in need. So the disciples thought that Jesus was sending Judas out to give the usual present to the poor, that they too might be enabled to celebrate the Passover.

When Judas received the morsel, the devil entered into him. It is a terrible thing that what was meant to be love's appeal became hate's dynamic. That is what the devil can do. He can take the loveliest things and twist them until they become the agents of hell. He can take love and turn it into lust; he can take holiness and turn it into pride; he can take discipline and turn it into sadistic cruelty; he can take affection and turn it into spineless complacence. We must be on the watch so that in our lives the devil never warps the lovely things until he can use them for his own purposes.

Judas went out--and it was night. John has a way of using words in the most pregnant way. It was night for the day was late; but there was another night there. It is always night when a man goes from Christ to follow his own purposes. It is always night when a man listens to the call of evil rather than the summons of good. It is always night when hate puts out the light of love. It is always night when a man turns his back on Jesus.

If we submit ourselves to Christ we walk in the light; if we turn our backs on him we go into the dark. The way of light and the way of dark are set before us. God give us wisdom to choose aright--for in the dark a man always goes lost.

THE FOURFOLD GLORY ( John 13:31-32 )

13:31-32 When Judas had gone out, Jesus said: "Now the Son of Man has been glorified, and God has been glorified in him; and now God will glorify himself in him; and he will glorify him immediately."

This passage tells of the fourfold glory.

(i) The glory of Jesus has come; and that glory is the Cross. The tension is gone; any doubts that remained have been finally removed. Judas has gone out, and the Cross is a certainty. Here we are face to face with something which is of the very warp and woof of life. The greatest glory in life is the glory which comes from sacrifice. In any warfare the supreme glory belongs, not to those who survive but to those who lay down their lives. As Laurence Binyon wrote:

"They shall grow not old, as we that are left grow old:

Age shall not weary them, nor the years condemn.

At the going down of the sun and in the morning

We will remember them."

In medicine it is not the physicians who made a fortune who are remembered; it is those who gave their lives that healing might come to men. It is the simple lesson of history that those who have made the great sacrifices have entered into the great glory.

(ii) In Jesus God has been glorified. It was the obedience of Jesus which brought glory to God. There is only one way for a man to show that he loves and admires and trusts a leader; and that is by obeying him, if need be to the bitter end. The only way in which a child can honour a parent is by obeying him. Jesus gave the supreme honour and the supreme glory to God, because he gave to God the supreme obedience, even to a Cross.

(iii) In Jesus God glorifies himself. It is a strange thought that the supreme glory of God lies in the Incarnation and the Cross. There is no glory like that of being loved. Had God remained aloof and majestic, serene and unmoved, untouched by any sorrow and unhurt by any pain, men might have feared him and men might have admired him; but they would never have loved him. The law of sacrifice is not only a law of earth; it is a law of heaven and earth. It is in the Incarnation and the Cross that God's supreme glory is displayed.

(iv) God will glorify Jesus. Here is the other side of the matter. At that moment the Cross was the glory of Jesus; but there was more to follow--the Resurrection; the Ascension; the full and final triumph of Christ, which is what the New Testament means when it talks of his Second Coming. In the Cross Jesus found his own glory; but the day came, and the day will come, when that glory will be demonstrated to all the world and all the universe. The vindication of Christ must follow his humiliation; the enthronement of Christ must follow his crucifixion; the crown of thorns must change into the crown of glory It is the campaign of the Cross, but the King will yet enter into a triumph which all the world can see.

THE FAREWELL COMMAND ( John 13:33-35 )

13:33-35 "Little children, I am still going to be with you for a little while. You will search for me; and, as I said to the Jews, so now I say to you too: 'You cannot go where I am going.' I give you a new commandment, that you love one another; that you too love one another, as I have loved you; it is by this that all will know that you are my disciples--if you have love amongst each other."

Jesus was laying down his farewell commandment to his disciples. The time was short; if they were ever to hear his voice they must hear it now. He was going on a journey on which none might accompany him; he was taking a road that he had to walk alone; and before he went, he gave them the commandment that they must love one another as he had loved them. What does this mean for us, and for our relationships with our fellow-men? How did Jesus love his disciples?

(i) He loved his disciples selflessly. Even in the noblest human love there remains some element of self. We so often think--maybe unconsciously--of what we are to get. We think of the happiness we will receive, or of the loneliness we will suffer if love fails or is denied. So often we are thinking: What will this love do for me? So often at the back of things it is our happiness that we are seeking. But Jesus never thought of himself. His one desire was to give himself and all he had for those he loved.

(ii) Jesus loved his disciples sacrificially. There was no limit to what his love would give or to where it would go. No demand that could be made upon it was too much. If love meant the Cross, Jesus was prepared to go there. Sometimes we make the mistake of thinking that love is meant to give us happiness. So in the end it does, but love may well bring pain and demand a cross.

(iii) Jesus loved his disciples understandingly. He knew his disciples through and through. We never really know people until we have lived with them. When we are meeting them only occasionally, we see them at their best. It is when we live with them that we find out their moods and their irritabilities and their weaknesses. Jesus had lived with his disciples day in and day out for many months and knew all that was to be known about them--and he still loved them. Sometimes we say that love is blind. That is not so, for the love that is blind can end in nothing but bleak and utter disillusionment. Real love is open-eyed. It loves, not what it imagines a man to be, but what he is. The heart of Jesus is big enough to love us as we are.

(iv) Jesus loved his disciples forgivingly. Their leader was to deny him. They were all to forsake him in his hour of need. They never, in the days of his flesh, really understood him. They were blind and insensitive, slow to learn, and lacking in understanding. In the end they were craven cowards. But Jesus held nothing against them; there was no failure which he could not forgive. The love which has not learned to forgive cannot do anything else but shrivel and die. We are poor creatures, and there is a kind of fate in things which makes us hurt most of all those who love us best. For that very reason all enduring love must be built on forgiveness, for without forgiveness it is bound to die.

THE FALTERING LOYALTY ( John 13:36-38 )

13:36-38 Simon Peter said to him: "Lord, where are you going?" "Where I am going," Jesus answered, "you cannot now follow; but afterwards you will follow." Peter said to him: "Lord, why can I not follow you now? I will lay down my life for you." Jesus answered: "Will you lay down your life for me? This is the truth I tell you--the cock will not crow until you will deny me three times."

What was the difference between Peter and Judas? Judas betrayed Jesus, and Peter, in his hour of need, denied him even with oaths and curses; and yet, while the name of Judas has become one of blackest shame, there is something infinitely lovable about Peter. The difference is this. Judas' betrayal of Jesus was deliberate; it was carried out in cold blood; it must have been the result of careful thought and planning; and in the end it callously refused the most poignant appeal. But there was never anything less deliberate than Peter's denial of Jesus. He never meant to do it; he was swept away by a moment of weakness. For the moment, his will was too weak, but his heart was always right.

There is always a difference between the sin which is coldly and deliberately calculated, and the sin which involuntarily conquers a man in a moment of weakness or of passion; always a difference between the sin which knows what it is doing, and the sin that comes when a man is so weakened or so inflamed that he scarcely knows what he is doing. God save us from deliberately hurting himself or those who love us!

There is something very lovely in the relationship between Jesus and Peter.

(i) Jesus knew Peter in all his weakness. He knew his impulsiveness; he knew his instability; he knew how he had a habit of speaking with his heart before he had thought with his head. He knew well the strength of his loyalty and the weakness of his resolution. Jesus knew Peter as he was.

(ii) Jesus knew Peter in all his love. He knew that whatever Peter did he loved him. If we would only understand that often when people hurt us, fail us, wound us, or disappoint us, it is not the real person who is acting. The real person is not the one who wounds us or fails us, but the one who loves us. The basic thing is not his failure, but his love. Jesus knew that about Peter. It would save us many a heartbreak and many a tragic breach if we remembered the basic love and forgave the moment's failure.

(iii) Jesus knew, not only what Peter was, but also what he could become. He knew that at the moment Peter could not follow him; but he was sure that the day would come when he, too, would take the same red road to martyrdom. It is the greatness of Jesus that he sees the hero even in the coward; he sees not only what we are, but also what he can make us. He has the love to see what we can be and the power to make us attain it.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

John 13:15

Foot Washing

1. Not the beginning of a religious ordinance

    a. An example -- not an ordinance, John 13:15 "as"

    b. Not a worship practice of the early church - Acts 2:42; Acts 20:7

    c. Only mentioned later in context of a home - 1 Timothy 5:10

    d. Vain as worship - Matthew 15:1-9

2. A spiritual lesson - need for spiritual cleansing - John 13:10-11

3. A lesson in humility - John 13:12-15; James 4:6; Philippians 2:5; Romans 12:16

4. Proper view of true greatness is service - John 13:16-17

5. Jesus washed Judas’ feet too. Do good to those who do us evil.

    Peter remembered the lesson - 1 Peter 5:5-6

Gill's Exposition of the Whole Bible

For I have given you an example,.... Christ is an example to his people, in many things; not in his miraculous performances and mediatorial work, but in the exercise of grace, of meekness, humility, love, patience, and the like; and in the discharge of duty, in submission to ordinances, and in attending on them; and in the several duties, both to them that are without, and to them that are within; and also in his sufferings and death; not that he died merely as an example, but likewise in the room and stead of his people; but here he is spoken of, as an example, in a particular instance:

that ye should do as I have done to you; wash one another's feet, as he had washed theirs; which is not to be understood literally and singly of this action, as though this was an ordinance binding upon all persons, in all places, and to be attended to at certain stated times, as has been the practice of some: it was so understood by the church at Milain, and there practised; and this custom was continued and defended by St. Ambrose, even though not received by the church of Rome; in some places the bishop used to wash the feet of those that were baptized, which in process of time being thought sufficient, instead of baptism, was forbidden by the council at Eliberis. In imitation of this, the pope every year, on Thursday in the passion week, washes the feet of twelve men; and it is an anniversary ceremony performed by the kings of England and France, to wash the feet of twelve poor people, in commemoration of this action of Christ's: but our Lord is not to be understood literally, nor of anything that was to be done once a year, but of what was daily and constantly to be practised; and which was to be done not by one only, to all the rest, but what they were mutually to do; what they were to do to one another; for the thing signified, reaches to, and is obligatory upon all Christians. Our Lord's meaning is, that as he had, by this action, given them an example of humility, condescension, and love; so they should exercise these graces, and perform such kind offices to one another, and to all their fellow Christians.

Henry's Complete Commentary on the Bible

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

      It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (John 13:30; John 13:30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of John 3:31-14; John 3:31-14, not at the passover supper, for it is here said (John 13:1; John 13:1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Matthew 26:2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them.

      In John 13:1-17 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, John 13:1; John 13:2. 2. That he might give an instance of his own voluntary humility and condescension, John 13:3-5; John 13:3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, John 13:6-11; John 13:6-11. 4. That he might set them an example, John 13:12-17; John 13:12-17. And the opening of these four reasons will take in the exposition of the whole story.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

      (1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, 1 Samuel 25:41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Kings 3:11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.

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

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

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

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

      (6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, John 13:26; John 13:26. It is the character of a widow indeed that she had washed the saints' feet (1 Timothy 5:10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him.

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

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

      1. The surprise Peter was in when he saw his Master go about this mean service (John 13:6; John 13:6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, John 13:5; John 13:5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, 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 17:7; Luke 17:8. "This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men?" Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, John 14:22; John 14:22. Who am I, Lord God? And what is my father's house?

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

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

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

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

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

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

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

      (2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. "Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself." Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, 1 Thessalonians 5:23.

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

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

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

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

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

      (1.) He adjourned the explication till he had finished the transaction, [1.] To try their 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 24:45; Luke 24:46.

      (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 Zechariah 4:5; Zechariah 4:13, 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?Exodus 12:26.

      2. Upon what he grounds that which he had to say (John 13:13; John 13:13): "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:

      (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,John 13:14; John 13:14.

      (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 Timothy 5:10. 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 (Matthew 11:29), 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 Samuel 6:22), 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 Corinthians 10:24; Hebrews 6:10. 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 (Matthew 7:5), but it must not end there; we must sorrow for the failings and follies of our brethren, much more for their gross pollutions (1 Corinthians 5:2), must wash our brethren's polluted feet in tears. We must faithfully reprove them, and do what we can to bring them to repentance (Galatians 6:1), 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 (John 13:15; John 13:15); 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 (Judges 7:17); like Abimelech, who said, What you have seen me do, make haste and do as I have done (Judges 9:48); 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 4:17), and walk as he walked,1 John 2:6. 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 Corinthians 9:22. 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 (John 13:16; John 13:16) 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 (Matthew 10:24; Matthew 10:25) 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.

Kelly Commentary on Books of the Bible

The point at which we have arrived gives me an opportunity of saying a little on the beginning of this chapter, and the end of the last; for it is well known that many men, and, I am sorry to add, not a few Christians, have allowed appearances to weigh against John 7:53 John 8:11 a very precious portion of God's word. The fact is, that the paragraph of the convicted adulteress has been either simply left out in some copies of Scripture, or a blank equivalent to it appears, or it is given with marks of doubt and a good deal of variety of reading, or it is put in elsewhere. This, with many alleged verbal peculiarities, acted on the minds of a considerable number, and led them to question its title to a place in the genuine gospel of John. I do not think that the objections usually raised are here understated. Nevertheless, mature as well as minute consideration of them fails to raise the slightest doubt in my own mind, and therefore to me it seems so much the more a duty to defend it, where the alternative is a dishonour to what I believe God has given us.

In its favour are the strongest possible proofs from such a character in itself, and such suitability to the context, as no forgery could ever boast. And these moral or spiritual indications (though, of course, only to such as are capable of apprehending and enjoying God's mind) are incomparably graver and more conclusive than any evidence of an external sort. Not that the external evidence is really weak, far from it. That which gives such an appearance is capable of reasonable, unforced, and even of what seems almost to amount to an historical solution. The meddling was probably due to human motives no uncommon thing in ancient or modern times. With good and with bad intentions men have often tried to mend the word of God. Superstitious persons, unable to enter into its beauty, and anxious after the good opinion of the world, were afraid to trust the truth which Christ was here setting forth in deed. Augustine,* an unimpeachable witness of facts, nearly as old as the most ancient manuscripts which omit the paragraph, tells us that it was from ethical difficulties some dropped this section out of their copies. We know for certain that dogmatic motives similarly influenced some in Luke 22:42-43. One of the considerations, adverted to already, ought to weigh exceedingly with the believer. The account, I shall show, is exactly in harmony with the Scripture that follows it not less so than the Lord's refusal to go up to the feast and show Himself to the world, with His words which follow on the gift of the Holy Ghost in John 7:1-53; or, again, the miracle of the miraculous bread, with the discourse appended on the needed food for the Christian inJohn 6:1-71; John 6:1-71. In a word, there is here, as there, an indissoluble link of connected truth between the facts related and the communication our Lord makes afterwards in each instance respectively.

* The suspicion that some weak believers or enemies of the faith omitted the section, as the Bishop of Hippo suggests, would expose the passage to be tampered with. It is very likely that the Christians who read the Shepherd of Hermas in their public services would omit John 8:1-11. Similar unbelief inclines critical judgment in that direction now. Judgment of facts is apt to be swayed and formed by the will.

For, let me ask, what is the salient divine principle which runs through our Lord's conduct and language when the scribes and Pharisees confront Him with the woman taken in adultery? A flagrant case of sin was produced. They manifest no holy hatred of the evil, and certainly feel no pity for the sinner. "They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?* This they said, tempting him, that they might have to accuse him." Their hope was to ensnare Christ, and to leave Him only a choice of difficulties: either a useless repetition of the law of Moses, or open opposition to the law. If the latter, would it not prove Him God's adversary? If the former, would He not forfeit all His pretensions to grace? For they were well aware, that in all the ways and language of Christ, there was that which totally differed from the law and all before Him. Indeed, they counted on His grace, though they felt it not, relished it not, in no way valued it as of God; but still they so expected grace in our Lord's dealing with so heinous a sinner as the one before them, that they hoped thereby to commit Him fatally in the eyes of men. Enmity to His person was their motive. To agree with Moses or to annul him seemed to them inevitable, and almost equally prejudicial to the claims of Jesus. No doubt, they most expected that our Lord in His grace would oppose the law, and thus put Himself and grace in the wrong.

* It is the remark of a critic unfriendly to the passage, that this question belongs to the last days of our Lord's ministry, and cannot well be introduced chronologically here. Unconsciously, however, this is really a strong confirmation; for morally John starts with the rejection of Jesus, and gives at the beginning even (as in the cleansing of the temple) similar truths to those which the rest attest at the close.

But the fact is, the grace of God never conflicts with His law, but, on the contrary, maintains its authority in its own sphere. There is nothing which clears, establishes, and vindicates the law, and every other principle of God, so truly as His grace. Even the proprieties of nature were never so made good as when the Lord manifested grace on the earth. Take, for instance, His ways inMatthew 19:1-30; Matthew 19:1-30. Who ever developed God's idea and will in marriage as Christ did? Who cast light on the value of a little child till Christ did? When a man left Himself, who could look so wistfully and with such love upon him as Jesus? Grace therefore is in no way inconsistent with, but maintains obligations at their true height. It is precisely thus, only still more gloriously, with our Lord's conduct on this occasion; for He weakens not in the least either the law or its sanctions, but contrariwise sheds around divine light in His own words and ways, and even applies the law with convincing power, not merely to the convicted criminal, but to the more hidden guilt of her accusers. Not a single self-righteous soul was left in that all-searching presence none indeed of those who came about the matter, except the woman herself.

Choose for me in all Scripture a preface of fact so suited to the doctrine of the chapter that follows. The whole chapter, from first to last, beams with light the light of God and of His word in the person of Jesus. Is not this undeniably what comes out in the opening incident? Does not Christ present Himself in discourse just after as the light of the world (so continually in John), as God's light by His word in Himself, infinitely superior even to law, and yet at the same time giving the law its fullest authority? Only a divine person could thus put and keep everything in its due place; only a divine person could act in perfect grace, but at the same time maintain immaculate holiness, and so much the more because it was in One full of grace.

This is just what the Lord does. Therefore, when the charge was brought thus heartlessly against outward evil, He simply stoops down, and with His finger writes on the ground. He allowed them to think of the circumstances, of themselves, and of Him. As they still continued asking, He lifted up Himself, and said unto them, "He that is without sin among you, let him first cast the stone at her." And again, stooping down, He writes on the round. (Verses John 8:6-8) The first act allows the full iniquity of their aim to be realized. They hoped, no doubt, it might be an insuperable difficulty to Him. They had time to weigh what they had said and were seeking. When they continued to ask, and He lifted Himself up and spoke to them those memorable words, He again stoops, that they might weigh them in their consciences. It was the light of God cast on their thoughts, words, and life. The words were few, simple, and self-evidencing. He that is without sin among you, let him first cast the stone at her." The effect was immediate and complete. His words penetrated to the heart. Why did not some of the witnesses rise and do the office? What! not one? "They which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last.; and Jesus was left alone, and the woman standing in the midst." (v. John 8:9) The law had never done this. They had learnt and trifled with the law up to this time; they had freely used it, as men do still, to convict other people. But here was the light of God shining full on their sinful condition, as well as on the law. It was the light of God that reserved all its rights to the law, but itself shone with such spiritual force as had never reached their consciences before, and drove out the faithless hearts which desired not the knowledge of God and His ways. And this a waif tossed haphazard on the broken coast of our gospel! Nay, brethren, your eyes are at fault; it is a ray of light from Christ, and shines just where it should.

It was not exactly, as Augustine says, "Relicti sunt duo, misera, et misericordia" ( In Jo. Evang. Tr., xxxiii. 5); for here the Lord is acting as light. Therefore, instead of saying, Thy sins are forgiven, He asks, "Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."* It is not pardon, nor mercy, but light. "Go, and sin no more" (not, "Thy faith hath saved thee: go in peace"). Man invented such a story as this! Who since the world began, had he set to work to imagine an incident to illustrate the chapter, could or would have framed such an one as this? Where is there anything like it, that poet, philosopher, historian ever wrote, ever conceived? Produce the Protevangelion, the gospel of Nicodemus, or any other such early writing. These, indeed, are the genuine productions of man; but what a difference from that before us! Yet is it in the truest sense original, entirely distinct from any other fact, either in the Bible, or anywhere else, not, of course, excepting John himself. Nevertheless, its air, scope, and character can be proved, I think, to suit John, and no other; and this particular context in John, and no other. No theory is less reasonable than that this can be either a mere floating tradition stuck in here by some chance, or the work of a forger's mind. I do not think it harsh, but charitable to speak thus plainly; for the course of incredulity is now running strong' and Christians can hardly avoid hearing of these questions. I therefore do not refuse this opportunity of leading any simple souls to see how truly divine the whole bearing of this portion is how exactly apposite to that which the Lord insists on throughout the chapter. For, immediately after, we have doctrine unfolded which, no doubt, goes farther, but is intimately connected, as no other chapter is, with the story.†

*The fact that κατακρίνω is found here twice, and here only in John, is of no weight against the genuineness of the passage. It is the strict judicial term for passing an adverse sentence among men. How, where, could this be anywhere else in John? It is not true that κρίνω is ever used in this sense anywhere in John. It means, and should always be rendered, "judge," not "condemn," though the effect for the guilty (and man is guilty) be necessarily condemnation.

†Among the detailed objections to the genuineness of the passage (John 7:53; John 8:1-11), it is contended that the evidence of Augustine and Nicon (who distinctly tell us that it was expunged wilfully on account of the supposed license it gave to sin) does not account for the omission ofJohn 7:53; John 7:53. But this is short-sighted. For the going of each to his home is in evident connection with, and contra-distinction to, the going of Jesus to the mount of Olives. He was ever the stranger here. And what gospel, or whose style, does this simple but profound contrast suit so much as John? (Compare John 20:10-11) We know, fromJohn 18:2; John 18:2, that this neighbourhood was the frequent resort of Jesus with His disciples.

Next, the idea of many distinct and independent texts (as distinguished from abundance of various readings) seems an evident exaggeration. Take the fact, that this is eked out by putting the Received Text as one; the text of D (or Beza's Cambridge Uncial) as another; and that of most of the MSS. E F G H K M S U, etc., as a third. Now, what right has the Received Text to be thus ranged? It was formed by collating some of those very manuscripts which are thrown together as a third text. The true conclusion, therefore, is simply the not at all unprecedented phenomenon that D differs considerably from almost if not all other manuscripts, and that the Received Text is but a poor approximation to a text based on a collation of manuscripts. A really standard text, which gives just but discriminating value to an worthy witnesses, is as yet a desideratum.

Thirdly, what the contents of the passage are which countenances the notion that there is some inherent defect in the text to invalidate its claim to a place in the sacred narrative I cannot divine, as it is not here explained.

The fourth objection is the very general concurrence of the MSS. that contain the passage in placing it here. Why this place, of all others, should have been selected, will be no difficulty to those who feel with me; but, on the contrary, in my judgment, it refutes the "desperate resource" (as it is even allowed to be, strange to say, by those who adopt it), that the evangelist may have in this solitary case incorporated a portion of the current oral tradition into his narrative, which was afterwards variously corrected from the gospel to the Hebrews, or other traditional sources, and from different diction put in at the end ofLuke 21:1-38; Luke 21:1-38, or elsewhere. I am convinced, that where there is a real understanding of John 8:1-59 as a whole, the opening incident will be felt to be a necessary exordium of fact before the discourse which, to my mind, manifestly and certainly grew out of it, as surely as it happened then, and at no other time. Lastly, the mind which could conceive that the fact, as well as the tone or the moral drift of this incident, fits in to the end of Luke 21:1-38 rather than to the beginning ofJohn 8:1-59; John 8:1-59, seems so decidedly imaginative, that reasoning is here out of place, particularly as it is allowed, along with this, that its occurrence here (spite of the evidence of some cursive MSS. for Luke 21:1-38) seems much in its favour. Lastly, I have examined with care, and satisfied myself, that the alleged weightiest argument against the passage, in its entire diversity from the style of John's narrative, is superficial and misleading. Some peculiar words are required by the circumstance; and the general cast and character of the passage, so far from being alien to the evangelist's manner, seems to me, on the contrary, in his spirit, rather than in any other inspired writer's, no matter in which of the manuscripts we read it. D is the copy which makes the chief inroads; this is a common thing with that venerable, but most faulty document.

Jesus spoke again to them (the interrupters having disappeared). "I am the light of the world." He had just acted as light among those who had appealed to law; He here goes on, but widens the sphere. He says, "I am the light of the world." it is not merely dealing with scribes and Pharisees. Further, "He that followeth me shall not walk in darkness, but shall have the light of life." The life was the light of men, the perfect display and guide of the life He was to His followers. The law never is this good if a man use it lawfully, but not for a righteous man whose Christ is. So Christ tells the Pharisees who objected that He knew whence He came, and whither He was going: they were in the dark, and knew nothing of it. They were in the unrelieved darkness of the world, they judged after the flesh. Not so Jesus: He did not judge. Yet, if He did, His judgment was true; for He was not alone, but His Father was with Him. And their law bid them bow to two witnesses. But what witnesses? His testimony was so decided, that the reason why they did not then lay hands on Him was simply this His hour was not yet come. (Verses John 8:12-20)

The Lord throughout the chapter speaks with more than usual solemnity, and with increasing plainness to His enemies, who knew neither Him nor His Father. They should die in their sins; and whither He went, they could not come. They were from beneath of this world; He from above, and not of this world.

The truth is, that throughout the gospel He speaks as One consciously rejected, but morally judging all things as the Light. He therefore does not scruple to push things to an extremity, to draw out their real character and state most distinctly; to pronounce on them as from beneath, as He Himself from above; to show that there was no resemblance between them and Abraham, but rather Satan, and not the smallest communion in their thoughts with His Father's. Hence it is, too, that later on He lets them know that the time is coining when they should know who He was, but too late. He is the rejected light of God, and light of the world, from the first, and all through; but, more than this, He is the light of God, not only in deed, but in His word; as elsewhere He let them know they would be judged by it in the last day. Hence, when they asked Him who He was, He answers them to that effect; and I refer to it the more, because the force is imperfectly given, and even wrongly, in verse 25: "Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning." Not only is there no need of adding "the same," but there is nothing that answers to "from the beginning." And this, again, has involved our translators in a change of tense, which is not merely uncalled for, but spoils the true idea. Our Lord does not refer to what He had said at or from any starting-point, but to what He speaks always, as then also. In every respect the sense of the Holy Ghost is enfeebled, changed, and even destroyed in the common version. What our Lord did answer is incomparably more forcible, and in exact accordance with the doctrine of the chapter, and the incident that begins it. They asked Him who He was. His answer is this: "Absolutely that which I also am speaking to you." I am thoroughly, essentially what I also speak. It is not only that He is the light, and that there is no darkness in Him as there is none in God, so none in Him; but, as to the principle of His being, He is what He utters. And, indeed, of Him only is this true. A Christian may be said to be light in the Lord; but of none, save Jesus, could it be said, that the word he discourses is the expression of what he is. Jesus is the truth. Alas! we know that, so false is human nature and the world, nothing but the power of the Spirit, revealing Christ to us through the Word, keeps us even as believers from departure into error, misconduct, and evil of any kind. None but One could say, "I am what I speak." And this is precisely what Christ is showing throughout the scene. He was the light to convict the doers of darkness, however hidden; He was the light which made others no matter what they might have been in the world to be light, if they followed Himself, God manifest in flesh. He manifested God, and made man manifest also. Everything was manifested by the light. Who is He? "Absolutely ( τὴν ἀρχὴν ) what I speak." What He utters in speech is what He is. There was not the smallest deflection from the truth; His every word and way declared it. There was never the appearance of what He was not. He is always, and in every particular, what He speaks.

How entirely this falls in with what we have elsewhere, does not need to be pressed. We see farther on the same doctrine, only ever expanding; revelation clearer, and more antagonistic to more and more determined unbelief. He lets them know, that when they have lifted up the Son of man, then they shall know that Jesus is He (the truth would be thoroughly out), "and that I do nothing of myself; but as my Father hath taught me, I speak these things." It is not miracles here, but the truth. He not only is the truth in His own person, but He speaks it. He speaks it to the world also; for all through John's gospel, although it be the eternal life that was with the Father, the Word that was with God in the beginning, still, He is also (from John 1:14) a man on earth a real, true man here below, however truly God. And so it is in this chapter. It began by showing that He is so in act; then it opens out that He is so in word. He said to the world what He heard from Him that sent Him as they rightly understood, from the Father.

He pursues the same line in dealing with the Jews who believed in Him (verse John 8:31): "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." Thus His word (not the law) is the sole means of knowing the truth and its liberty. It was not merely a question of commands, or of something God wanted from man. That had been given, and tried; and what was the end of it for them and Him? Now much more was at stake, even the manifestation of God in Christ to the world, and this also in His word, in the truth. It became a test, therefore, of the truth; and if they continued in His word, they should be His disciples indeed; and should know the truth, and the truth should make them free.

But then there is another thing required to set free, or rather which does à fortiori set free. The truth learnt in the word of Jesus is the only foundation. But if received, it is not merely that I have the truth, so to speak, as an expression of His mind, but of Himself of His person. Hence it is that He touches on this point in verse 36: "If the Son therefore shall make you free, ye shall be free indeed." It is not merely, then, the truth making free, but the Son. He who pretends to receive the truth, but does not bow before the glory of the Son, proves that there is no truth in him. He that receives the truth might at first be very ignorant; the truth may be, then, nothing more than that which lets in the light of God graciously, but in a limited measure. It is rarely that all at once the full glory of Christ bursts in upon the soul. As with the disciples, so it might be with any soul now. There might be real, but gradual perception; but the truth invariably works thus, where God is the teacher. Then, as light increases, and the glory of Christ shines more distinctly, the heart welcomes Him; and so much the more rejoices as He is exalted. On the contrary, where it is not the truth, but theory or tradition a mere reasoning or sentiment about Christ, the heart is offended by the full presentation of His glory, stumbles at it, and turns away from Him, just because it cannot bear the strength and brightness of that divine fulness which was in Christ: it knows not God, nor Jesus Christ whom He has sent. Eternal life is unknown and unenjoyed.

Further, the Lord brings out here another thing worthy of all attention; especially as the same principle runs through from the incident at the beginning of the chapter. It is not merely light, truth, and the Son known in the person of Christ, but also as contrasted with the law. Did they boast in the law? What place had they under it? Slaves! Yes, and they were faithless to it; they broke the law; they were slaves of sin. It is not the slave, but the Son, who abides in the house. Thus the law is not in any way lowered, but at the same time there is the bright contrast of Christ with it. The law has its just place; it is for servants, and deals with them justly. The consequence is, there is no permanence for them, any more than liberty. Law could not meet the case; nothing, and none short of the Son. "Whosoever committeth sin is the servant of sin." Was not this precisely what He had brought home to the conscience at the beginning of the chapter? Before God (and He was God) it was not what the poor woman had done that was all, but what they were, and they were convicted of sin; they were not without sin. He had said, "The servant abideth not in the house;" and this was precisely the case with them; they were obliged to go.* "But the Son abideth ever," and so He does in the best, and highest, and truest estate. Thus the doctrine entirely harmonizes with the fact, and in a way that does not appear at first sight, but only as we look into it a little more closely, and search into the depths of the living word of God, though none of us can boast of the progress we have made. Nevertheless, we may be permitted to say, that the more closely we are given of God to apprehend the truth, the more the divine perfectness of the entire picture becomes manifest to our souls.

*"They were struck by the power of the word of Christ," says an opponent of the claim of the commencing section to a genuine and divinely given place in the chapter, unconscious that he is thereby illustrating its connection with the whole current of the chapter.

I need not go through the particulars which the Lord brings out in laying bare the condition of the Jews, the seed (not the children) of Abraham, but really of their father the devil, and manifesting it in the two characters of liar and murderer. They did not know His speech, because they could not hear His word. The truth meant is the key to the outer vehicle of it just the reverse of man's knowledge. In fine, all is shown in its true essential character here, the convicted one and her accusers, the Jews, the world, the disciples, the truth, the Son, Satan himself, God Himself. Not only is Abraham* seen truly (not as misrepresented in his seed), but One who was greater than "our father" Abraham, who would say, If I honour myself, my honour is nothing; but who could say (with a verily, verily), "BEFORE ABRAHAM WAS, I AM." He is the light in deed and word. He says so. Then He deals with them, convicting them more and more. He shows that the truth is found here only in His word. He, the witness, testifies that He is the Son. But the chapter does not end before He announces His eternal Godhead. He is God Himself, yet hides Himself when they took up stones to stone Him. His hour was not yet come. This is the truth of them, as of Him. He was God. Such is the truth. Short of this, we have not the truth of Christ. But it is the growing rejection of Christ's word that leads Him on step by step to the assertion that He was very God, though a man upon the earth.

* I apprehend that by "my day" He means the day of Christ's glory; not vaguely the time of Christ, but the day when He will be displayed in glory. "Your father Abraham rejoiced to see my day." He looked for that day of Christ's appearing in glory, and he "saw it, and was glad." It was the day when the promises would be accomplished, and very naturally he who had the promises looked for the time when they are to be made good in Christ.

Like the preceding, John 9:1-41 shows us the Lord rejected here in His work, as there in His word. The difference a little answers to what we have seen in John 5:1-47; John 6:1-71. In the fifth chapter He is the quickening Son of God; but all testimonies are vain, and judgment awaits the unbeliever a resurrection of judgment. In John 6:1-71. He is seen as the suffering Son of man, who takes the place of humiliation, instead of the kingdom which they wanted to force on Him. But no; this was not the purpose for which He had come, though true in its own time; but what He took, and took because His eye was ever single, viewed as man, was for God's glory, not for His own; and the real glory of God in a ruined world is only met by the service and death of the Son of man dying for sinners and for sin. Somewhat similarly in John 8:1-59 He is the rejected Word, who confesses Himself (when most scorned and men are ready to stone Him) to be the everlasting God Himself. As man becomes more hardened in unbelief, Christ becomes more pointed and plain in the assertion of the truth. Thus the more it is pressed down, the more the brightness of the truth makes its way out, that He is God. They had fully heard now who He was, and therefore must He be ignominiously cast out. His words brought God too close, too really; and they would not bear them.

But now He is rejected in another way, and in this it is as man, though declaring Himself and worshipped as Son of God. We shall see that there is stress on His manhood, more especially as the necessary mould or form which divine grace took to effect the blessing of man, to work the works of God in grace on the earth. Accordingly, here it is not merely that man is seen to be guilty, but blind from his birth. Doubtless there is light that discovers man in his evil and. unbelief; but man is sought and met by His grace; for here the man had no thought of being healed never asked Jesus to heal him. There was no cry here to the Son of David. This we hear most properly in the other gospels, which develop the last offer of the Messiah to the Jews. In every one of the gospels, indeed, we have Him finally presented as the Son of David; and therefore, although it be the proper province of Matthew, yet inasmuch as all the synoptic gospels dwell on our Lord at the close as Son of David, all the gospels give the story of the blind man at Jericho. Matthew, however, gives blind men over and over again, crying to Him, "Son of David." The reason is, I suppose, that not merely is He so presented at the last, but all through in Matthew. In John this case does not appear at all; no blind man cries to the Son of David throughout. What is brought before us in the man, blind from his birth, is a wholly different truth. It was, indeed, the most desperate case. Instead of the man looking to Christ, it is Christ that looks at the man, without a single cry or appeal to Him. It is absolute grace. If it be not the Father seeking, at any rate it is the Son. It is One who had deigned to become man in love to man. He is seeking, though rejected, to display the grace of God toward this poor blind beggar in his abject need: "As Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"

They had nothing better than Jewish thoughts about the case. But all through the gospel of John Christ is setting aside these thoughts on every side, whether in enquirers outside, or more particularly in disciples, who were under this pernicious influence like other people. Here the Lord answered, "Neither hath this man sinned, nor his parents." The ways of God are not as man's; and their revelation stands in contrast with Jewish notions of retributive justice. The reason lay deeper than what his parents deserved, or the foresight of what he would do amiss. Not that the man and his parents were not sinners; but the eye of Jesus saw beyond nature, or law, or government, in the man's blindness from his birth. To divine goodness, the inner and true and ultimate reason, God's reason if one may be permitted such a phrase was to furnish an opportunity for Christ to work the works of God on the earth. How blessedly grace operates in, and judges of, a hopeless case! That it was wholly outside the resources of man made it just the occasion for Jesus, for the works of God. This is the point of the chapter Jesus working the works of God in free unconditional grace. In John 8:1-59 the prominent feature. is the word of God; here, the works of God made effectual and manifest in grace. "I must work the works of him that sent me while it is day." Therefore can one say, that it is unqualified grace, because it is not merely God mercifully answering man's appeal, and blessing man's work, but God sending, and Christ working. "I must work the works of him that sent me." What grace (save in Jesus all through) can be compared with this? Jesus, then, was doing this work "while it is day." Day was while He was present with them. Night was coming, which would be, for the Jew, the personal absence of the Messiah; indeed, such for any would be the departure of the Son of God. "The night cometh when no man can work." (Verse 4) Higher things might follow in their season, and brighter light suited to them when the day should dawn, and the day-star arise in hearts established with grace. But here it is the time of the absence of Jesus in contrast with His presence on earth as He then was. "As long as I am in the world, I am the light of the world." (Verse 5)

This establishes very plainly the fact, that these two chapters are so far linked together, in that they look at Christ as light, and the light of the world too. But, far from being confined to Israel, it rather sets aside the Jewish system, which assumes to order things justly now according to man's conduct, thus ignoring man's ruin by sin, and God's grace in Christ as the sole deliverance. Here it is not so much the light by the word convicting man, and bringing out God's nature and the reality of His own personal glory, but "the light of the world" as manifesting God graciously working in power contrary to nature. It was a question not of light for eyes, but of giving power to see the light to one wholly and evidently incapable of seeing as he was. Hence we do well to remark the peculiarity in the Lord's manner of working. He lays clay upon the man's eyes; an extraordinary step at first sight. In truth, it was the shadow of Himself become man, an apt figure of the human body which He took in order therein to do God's will. He was not simply Son of God, but Son of God possessed of a body prepared of God. (Hebrews 10:1-39) He became man; and yet the fact of the body of Christ of God's Son being found in fashion as a man only and greatly increases the difficulty at first sight, because nobody, apart from the word of God, would look for a divine person in such a guise. But when faith bows to the word, and accepts the will of God in it, how precious the grace, how wise the ordering yea, how indispensable it is learnt to be! So with the man already blind before. Putting the plaster of clay over his eyes did not at once mend his blindness in the least; but, if anything, the contrary would have hindered his seeing, had he seen before. But when he goes at the word of Jesus, and washes in the pool of Siloam that is, when the word is applied in the Holy Ghost to his case, revealing Jesus as the sent One of God (compareJohn 5:24; John 5:24), all was so far plain. It was not a mere man who had spoken; he apprehended in Jesus One Sent (for the pool to which the Lord directed the man to wash his clay-covered eyes in was called "Siloam;" that is, it bore the very name of "sent"). It was then understood that Jesus had a mission on earth to work the works of God. Though, of course, man born of a woman, He was more than human: He was the Sent One the Sent of the Father in love into this world, to work effectually where man was entirely incapable even of helping in any way.

Thus the truth was in process of application, so to speak. The man goes his way, washes, and comes seeing. The word of God explains this mystery. The Son's taking humanity is ever a blinding fact to nature; but he who is not disobedient to the word will assuredly not fail to find in the acknowledgment of the truth Christ's glory under His manhood, as well as the need of his own soul met with a power and promptness which answers, as it is due, to His glory who wrought in grace here below.

Nevertheless, the word of the Lord tried him as ever; other hearts were tested by it too. The neighbours were astonished, and questions arise; the Pharisees are stirred but divided (for this miracle, also, was wrought on a sabbath). The parents being summoned, as well as himself questioned, all stand to the great and indisputable fact: the man just healed was their child, and he had been born blind. The man indeed witnessed what he believed of Jesus, and the threat of the consequences was only made the clearer, even though there was a total avoidance of all dangerous answers on the parents' part, and a determination to reject Christ and those who confessed Him in the Pharisees. The work of grace was hated, and especially because it was wrought on the sabbath day. For this bore solemn witness, that in the truth of things before God there was no sabbath possible for them: He must work if man was to be delivered and blessed. Of course, there was the holy form, and there was no doubt as to the duty; but if God revealed Himself on earth, neither forms nor duties, paid after a sort by sinful men, could hide the awful reality that man was incapable of keeping such a sabbath as God could recognise. The day had been sanctified from the beginning; the duty of the Jew was unquestionable; but sin was man's state; after every remedial measure, he was thoroughly and only evil continually.

In fact, so far the Jew quite understood, as far as that went, the moral meaning of the Lord's working thus both either on the impotent man before, and now on the blind man. For such deeds on the sabbath did pronounce sentence of death on that whole system, and on the great badge of relationship between God and Israel. If Jesus was true God as well as man, if He was really the light of the world, yet wrought on the sabbath day, there was plain evidence on God's part of what He thought of Israel. They felt it to be a matter of life and death. But the man was led on by these conscienceless attacks, as is always the case where there is simple faith. The effort to destroy the person of Christ and to undermine His glory only developed, in the goodness of God, that divine work which had already touched his soul, as well as given him eyes to see. Thus was his faith exercised and cleared, side by side with the unbelief and hostility of the enemies of Christ. The consequence is, that we have a beautiful history in this chapter of the man led on step by step; first owning the work the Lord had wrought with simplicity, and therefore in force of truth: what he does not know he owned with just the same frankness. Then, when the Pharisees were divided, and he was appealed to once more, "He is a prophet" was his distinct answer. Then, when the fact was only the more established by the parents, spite of their timidity, the hypocritical effort to honour God at the expense of Jesus draws out the most withering refutation (not without a taunt) from him who had been blind. (Verses 24-33) This closed, they could not answer, and cast him out. (Verse 34)

How beautiful to mark the Spirit's love, dwelling fully and minutely on a blind beggar taught of God, thus gradually and evermore beating their in credulous objections smaller than when they cast him out as dirt in the streets! What a living picture of the new witness for Christ! A character plain, honest, energetic, not always the most gracious, but certainly confronted with the most heartless and false of adversaries. But if the man finds himself out of the synagogue, he is soon in the presence of Christ. The religious world of that day could not endure a witness of divine power and grace which they themselves, feeling not the need, denied, denounced, and did all they could to destroy. Outside them, but with Jesus, he learns more deeply than ever, so as to fill his soul with profound joy and gladness, that the wondrous healer of his blindness was not merely a prophet, but the Son of God just object of faith and worship. Thus clearly we have in this case the rejection of Jesus viewed, not in open attack on His own person, as in the. chapter before, where they took up stones to stone Him, but here rather in His friends, whom He had first met in sovereign grace, and did not let them go till fully blessed, ending in Jesus worshipped outside the synagogue as the Son of God. (Verses 38-40)

Then the Lord declares the issues of His coming. "For judgment," He says, "I am come into this world, that they which see not might see; and that they which see might be made blind." In this gospel He ]lad said before, that it was to save and give life, not to judge, that He came. Such was the aim of His heart, at all cost to Himself; but the effect was moral in one way or the other, and this now. Manifest judgment awaits the evil by-and-by. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." They were offended at the notion of their not seeing. Did they insist that they saw? The Lord admits the plea. If they felt their sin and shortcoming, there might be a hope. As it was, then, sin remained. The boast, like the excuse, of unbelief is invariably the ground of divine judgment.

John 10:1-42 pursues the subject and opens out into a development, not of the spiritual history of a sheep of Christ, but of the Shepherd Himself, from first to last, here below. Hence, the Lord does not rest in a judgment extorted by their unbelief, and in contrast with the deliverance of faith, but develops the ways of grace here, as always in marked antithesis with the Jewish system, though connected with the man for His sake turned out of the synagogue, then found by Himself, and led into the fullest perception of His own glory outside the Jews, where alone real worship is possible. Accordingly our Lord traces this new history His own from the beginning.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." It was not so with Jesus. He had entered in by the door, according to every requisition of the Scriptures. Although Son, He had submitted to each ordinance which God had laid down for the Shepherd of His earthly people. He accomplished the work that God had marked out for Him in prophecy and type. What had been required or stipulated, according to the law, that had He not rendered in full tale? He was born at the measured time, in the due place, from the sworn stock, and of the defined mother, according to the written word. God had taken care beforehand to make each important point plain, by which the true Christ of God was to be recognised; and all had been fulfilled thus far in Jesus thus far; for it is quite allowed that all the prophecies of subjugation and judgment, with the reign over the earth, remain to be accomplished. "To him," He says, "the porter openeth." This had been realized. Witness the Holy Ghost's action in Simeon and Anna, not to speak of the mass; and, above all, in John the Baptist. God had wrought by His grace in Israel, and there were godly hearts prepared for Him there.

"And the sheep hear his voice." (VerseJohn 10:3; John 10:3) So we find in the gospels, particularly Luke's, from the beginning. And he calleth his own sheep by name, and leadeth them out" an evident allusion to what had befallen the blind man. No doubt he had been turned out of the synagogue; but Christ imprints, on this, their wicked act, His own interpretation, according to divine counsels. Little did the man know at that painful moment, that it was in reality grace which was leading him out. If it was a little before His own public and final rejection, it was, after all, the same principle at the bottom. The disciple is not above his master; but every one that is perfect shall be as his master. "He goeth before them." This seems to refer to the manner in which it had been, and should be, accomplished. Already had the Lord tasted the enmity and scorn of man, and especially of the Jews; but He also knew the depths of shame and suffering which He must soon pass through, before there was an open separation of the sheep. Thus, whether it were done virtually or formally, in either case Jesus went before, and the sheep followed; "for they know his voice." This is their spiritual instinct, as it is their security not skill in determining or refuting error, but simple cleaving to Christ and the truth. See this exemplified in the once blind man. What weight had the Pharisees with his conscience? None whatever. They, on the contrary, felt he taught them. "A stranger will they not follow," any more than he would follow the Pharisees. For now, by the new eyes which the Lord had given him, he could discern their vain pretensions, and their hostility against Jesus so much the worse, because coupled with "Give God the praise." "A stranger will they not follow, but will flee from him" not because they are learned in the injurious jargon of strangers, "for they know not the voice of strangers." They know the Shepherd's voice, and this they follow. It is the love of what is good, and not skill in finding out what is evil. Some may have power to sift and discern the unsound; but this is not the true, direct, divine means of safety for the sheep of Christ. There is a much more real, immediate, and sure way. It is simply this: they cannot rest without the voice of Christ; and that which is not the voice of Christ they do not follow. What more suitable to them, or more worthy of Him?

As these things were not understood, the Lord opens out the truth still more plainly in what follows. Here (verse John 10:7) He begins by taking the place of "the door of the sheep;" not, be it observed, of the sheepfold, but of the sheep. He had entered in Himself by the door, not of the sheep, of course, but by the door into the sheepfold. He entered in according to each sign and token moral, miraculous, prophetic, or personal which God had given to His ancient people to know Him by. But enter as He might, the people who broke the law refused the Shepherd; and the end of it was, that He leads His own sheep outside, Himself going before them. Now, there is more, and He says, "I am the door of the sheep." The contrast of pretended or merely human shepherds is given in the next verse, which is parenthetical. "All that ever came before me [such as Theudas and Judas] are thieves and robbers [they secretly or openly enriched themselves by the sheep]: but the sheep did not hear them."

In verse 9 He enlarges. "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." The portion He gives the sheep is a contrast with the law in another way; not as light simply, as in the beginning of John 8:1-59, in detecting all sin and every sinner. Now, it is grace in its fulness. "By me," He says not by circumcision, or the law "By me if any man enter in." There was no question of entering in by the law; for it dealt with those who were already in a recognised relation with God. But now there is an invitation to those without. "By me if any man enter in, he shall be saved." Salvation is the first need of a sinner, and certainly the Gentile needs it as much as the Jew. "By me if any man" no matter who he may be, if he enter, he shall be saved. Nevertheless, it is only for those that enter in. There is no salvation for such as abide outside Christ. But this is not all; for grace with Christ freely gives, not salvation alone, but all things. Even now, too, "he shall go in and out." It is not only that there is life and salvation in Christ, but there is liberty, in contrast with the law. "And he shall find pasture." Besides, there is food assured. Thus we have here an ample provision for the sheep. To him that enters by Christ there is salvation, there is liberty, there is food.

Again, the Lord contrasts others with Himself. The thief cometh not, but for to steal, and to kill, and to destroy." By their fruits they should know them. How could the sheep trust such shepherds as these? "I am come that they might have life, and that they might have it more abundantly." There had been life when there was only a promise; there had been life all through the dealings of law. Clearly Christ had ever been the means of life from the day death entered the world. But now He was come, it was not only that they might have life, but that they might have it "more abundantly." This was the effect of the presence of God's Son in this world. Was it not right and becoming, that when the Son of God did humble Himself in this world, even to death, the death of the cross, dying also in atonement for sinners, God should mark this infinite fact and work and person by an incomparably richer blessing than ever had been diffused before? I cannot conceive it otherwise than the Word shows it is, consistently with the glory of God, even the Father.

Further, He was not only the door of the sheep, and then the door for others to enter in, but He says (verse John 10:11), "I am the good shepherd: the good shepherd giveth his life for the sheep." It is no longer only in contrast with a thief or a robber, with murderous intent or evidently selfish purposes of the worst kind, but there might be others characterised by a milder form of human iniquity not destroyers of the sheep, but self-seeking men. "He that. is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep." Christ, as the good shepherd, does nothing of the kind, but remains to suffer all for them, instead of running away when the wolf came. "I am the good shepherd, and know those that are mine, and am known by mine, as the Father knoweth me, and I know the Father." Such is the true sense of the verse. The John 10:14 th andJohn 10:15; John 10:15 th verses really form one sentence. They are not divided as we have them in our Bibles. The meaning is, that He showed Himself as the good Shepherd because He knew the sheep, and was known of them, just. as He knew the Father, and was known of the Father. The mutuality of knowledge between the Father and the Son is the pattern of the knowledge between the Shepherd and the sheep. In what a wondrous. place this puts us and the character of knowledge we possess. The knowledge which grace gives to the sheep is so truly divine that the Lord has nothing to compare it with, except the knowledge that exists between the Father and the Son. Nor is it merely a question of knowledge, intimate and perfect and divine as it is; but, moreover, "I lay down my life for the sheep." Other sheep, too, He intimates here, He had, who were to be brought in, that did not belong to the Jewish fold; He clearly looks out into the world, as always in the gospel of John. There was to be one flock (not fold), one Shepherd.

Moreover, in order to open yet more the ineffable complacency of the Father in His work abstractedly, He adds, "Therefore doth my Father love me, because I lay down my life." Not here "for the sheep," but simply, "that I might take it again." (VerseJohn 10:17; John 10:17) That is to say, besides laying down His life for the sheep, He laid down His life to prove His perfect confidence in His Father. Impossible for another, or all others, to give so much. Even He could not give more than His life. Any other thing would not be comparable to the laying down of His life. It was the most complete, absolute giving up of Himself; and He did give up Himself, not merely for the gracious end of winning the sheep to God from the spoiler, but with the still more blessed and glorious aim of manifesting, in a world where man had from the first dishonoured God, His own perfect confidence in His Father, and this as man. He laid it down that He might take it again. Thus, instead of continuing His life in dependence on His Father, He gives it up out of a still profounder and truly absolute dependence. "Therefore," says He, "doth my Father love me." This becomes a positive ground for the Father to love Him, additional to the perfection which had ever been seen in Him all His pathway through. Even more than this; although it is so expressly an act of His own, another astonishing principle is seen the union of absolute devotedness on His own part, in perfect freeness of His will, with obedience. (Verse 18) Thus the very same act may be, and is (as we find it in all its perfection in Christ) His own will, and yet along with this simple submission to His Father's commandment. In truth, He and the Father were one; and so He does not stop till we have this fully expressed in verse John 10:30. He and His Father were one one in everything; not only in love and gracious counsel for the sheep, but in nature, too in that divine nature which, of course, was the ground of all the grace.

But, besides this, the unbelief of the Jews brings out another thing; that is, the perfect security of the sheep a very important question, because He was going to die. His death is in view: what will the sheep do then? Would the death of Christ in any way imperil the sheep? The very reverse. The Lord declares this in a most distinct manner. He says, "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (VersesJohn 10:27-28; John 10:27-28) First of all, the life is everlasting. But then it is not merely that the thing itself is eternal, but they shall never perish; for it might be pretended, that though the life lasts for ever, this is conditional on something in its recipients. Nay, "they shall never perish" the sheep themselves. Thus, not merely the life, but those who have it by grace in Christ, shall never perish. To conclude and crown all, as far as their security was concerned, the question is answered as to any hostile power. What about some one external to them? Nay; there again, as there was no internal source of weakness that could jeopard the life, so there should be no external power to cause anxiety. If there was any power that might do so righteously, surely it must be God's own; but, contrariwise, they were in the Father's hand, no less than in the Son's hand none could pluck them out. Thus the Lord fenced them round even by His death, as well as by that eternal life which was in Him, the superiority of which over death was proved by His authority to take it again in resurrection. This was the life more abundantly which they derived from Him. Why should any one wonder at its power? He was, for the sheep, against all adversaries; and so was the Father. Yea, "I and the Father are one." (VersesJohn 10:29-30; John 10:29-30)

As there had been a division among the Jews for His sayings, and their appeal in doubt to Him had drawn out both His treatment of them as unbelievers, and the security of the sheep who heeded His voice and followed Him, as He knew them (ver. John 10:19-30) so our Lord, in the presence of their hatred and still growing enmity (ver. John 10:31; John 10:31), convicts them of the futility of their objection on their own ground. Did they find fault because He took the place of being the Son of God? Yet they must allow that kings, governors, judges, according to their law, were called gods. "If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" A fortiori had He not a place which no king ever had? Did He, on their own principles, blaspheme then, because He said He was the Son of God? But He goes far beyond this. If they regarded not God's word, nor His words, He appeals to His works. "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him." This connects, as I apprehend, the tenth chapter with the foregoing, and is in contrast with the eighth. They had thus repeatedly sought to kill Him, and He abandons them for the place in which John first baptized. In the face of total rejection, and in every point of view, both as the expression of God in the world, and of His working the works of grace in the world, the result was plain. Man, the Jew especially, settles down in resolute unbelief and deadly hostility; but, on the other hand, the indefeasible security of the sheep, the objects of grace, only comes out with so much the greater clearness and decision.

Nevertheless, though all was really closed, God would manifest by a full and final testimony what was the glory of Christ, rejected as He was, and previous to His death. And accordingly, in John 11:1-57; John 12:1-50 is given a strikingly rich presentation of the Lord Jesus, in many respects entirely differing from all the others; for while it embraces what is found in the synoptists (that is, the accomplishment of prophecy in His offer of Himself to Zion as the Son of David), John brings in a fulness of personal glory that is peculiar to his gospel.

Here we begin with that which John alone records the resurrection of Lazarus. Some have wondered that it appears only in the latest gospel; but it is given there for a very simple and conclusive reason. The resurrection of Lazarus was the most distinct testimony possible, near Jerusalem, in the face of open Jewish enmity. It was the grandest demonstrative proof that He was the Son of God, determined to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Who but He on earth could say, I am the resurrection and the life? Who had ever looked for more in Messiah Himself than Martha did raising up the dead at the last day?

Here I may just observe, that Romans 1:4 does not restrict the meaning to the fact that He was determined to be the Son of God with power by His own resurrection. This is not what the verse states, but that resurrection of the dead, or the raising of dead persons, was the great proof that defined Him to be the Son of God with power. No doubt His own resurrection was the most astonishing instance of it; but His raising of dead persons in His ministry was a witness also, as the resurrection of His saints by-and-by will be the display of it. Hence the verse in Romans 1:1-32 expresses the truth in all its extent, and without specifying any one in particular. So Lazarus, as being the most conspicuous case of resurrection any where appearing in the gospels, except Christ's own, which all give, was the fullest testimony that even John rendered to that great truth. Hence, then, as one might expect from its character, the account is given with remarkable development in that gospel which is devoted to the personal glory of Jesus as the Son of God. To this attaches the revelation of the resurrection, and the life in Him as a, present thing, superior to all questions of prophetic time, or dispensations. It could be found nowhere else so appropriately as in John. The difficulty, therefore, in its occurrence here and not elsewhere, is really none whatever to any one who believes the object of God as apparent in the gospels themselves.

But, then, there is another feature that meets us in the story. Christ was not only the Son of God, but the Son of man. He was the Son of God, and a perfect man, in absolute dependence on His Father. He was not to be acted upon by any feeling, except the will of God. Thus He carries His divine sonship into His position as a man on earth, and He never allows that the glory of His person should in the smallest degree interfere with the completeness of His dependence and obedience. Hence, when the Lord hears the call, "Behold, he whom thou lovest is sick" the strongest possible appeal to the heart for acting at once on it He does not go. His answer is most calm, and, if God be not before us, to mere human feeling it might seem indifferent. It was not so, but was utter perfection. "This sickness," He says, "is not unto death." Events might seem to contradict this; appearances might say it was to death, but Jesus was and is the truth always. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." And so it was. "Now, Jesus loved Martha, and her sister, and Lazarus." Whatever, therefore, it might appear, His affection was unquestionable. But, then, there are other and even deeper principles. His love for Mary, for Martha, and for Lazarus weakened in no respect His dependence on God; He waited on His Father's direction. So, "when he heard that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again. They say, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him." In Jesus there was nothing but perfect light. He was Himself the light. He walked in the sunshine of God. He was the very perfection of that which is only partially true with us in practice. "If, then, thine eye be single, thy whole body shall be full of light." Indeed, He was the light, as well as full of it. Walking accordingly in this world, He waited for the word of His Father. At once, when this came, He says, "Our friend Lazarus sleepeth, but I go that I may awake him out of sleep." There was no darkness in Him. All is plain, and He go" forth promptly with the knowledge of all He is going to do.

Then we have the ignorant thoughts of the disciples, though not unmixed with devotedness to His person. Thomas proposes that they should go to die with him. How marvellous is the unbelief even of the saints of God! He was going really to raise the dead; their only thought was to go and die with him. Such was a disciple's sombre anticipation. Our Lord does not say a word about it at the moment, but calmly leaves the truth to correct the error in due time. Then we have the wonderful interview with the sisters; and, finally, our Lord is at the grave, a consciously divine person, the Son of the Father, but in the perfectness of manhood, yet with such deep feeling as Deity alone could produce not only sympathy with sorrow, but, above all, the sense of what death is in this world. Indeed, our Lord did not raise up Lazarus from the dead, until His own spirit had just as thoroughly taken, as it were, the sense of death on His soul, as when, in the removal of any sickness, He habitually felt its burden (Matthew 8:1-34); not, of course, in a low, literal, physical manner, but weighing it all in His spirit with His Father. Of us it is said, "with groanings that cannot be uttered." If Christ groaned, His could not but be a groan in accordance with the Spirit justly and perfectly uttering the real fulness of the grief that His heart felt. In our case this could not be, because there is that which mars the perfectness of what is felt by us; but in the case of Christ, the Holy Ghost takes up and groans out that which we cannot fully express. Even in us He gives the sorrow a divine expression to God; and, of course, in Christ there was no shortcoming, no mingling of the flesh, but all was absolutely perfect. Hence, along with this, there comes the full answer of God to the divine glory and perfection of Christ. Lazarus comes forth at the word of Christ.

This seems to me of deep interest; for we are too apt to look on Christ merely as One whose power dealt with sickness and with the grave. But does it not weaken His power if the Lord Jesus Christ enters into the reality of the case before God? On the contrary, it better manifests the perfectness of His love, and the strength of His sympathy, to trace intelligently the way in which His spirit took up the reality of the ruin here below to bear and spread it before God. And I believe that this was true of everything in Christ. So it was before and when He came to the cross. Our Lord did not go there without feeling the past and present and future: the atoning work is not the same as the anguish of being cast off by His people, and the utter weakness of the disciples. Then the sense of what was coming was realized by His spirit before the actual fact. It is not true, but positively and wholly false doctrine, to confine our Lord Jesus to the matter of bearing our sin, though this was confessedly the deepest act of all. Of course, the atonement was only on the cross: the bearing of the wrath of God, when Christ was made sin, was exclusively then and there. But to find fault with the statement that Christ did in His own spirit realize beforehand what He was going to suffer on the cross, is to overlook much of His sufferings, to ignore truth, and despise Scripture either leaving out a large portion of what God records about it, or confounding it with the actual fact, and only a part of it after all.

It is true that many Christians have been absorbed with the bare exertion of power in the miracles of Christ. In His healing of disease they have passed by the truth expressed inIsaiah 53:4; Isaiah 53:4, which Matthew applies to His life, and to which I have referred more than once. It seems undeniable, that not only was the power of God exhibited in those miracles, but that they afforded opportunity for the depth of His feelings to display itself, who had before Him the creature as God made it, and the deplorable havoc sin had wrought. Thus Jesus did perfectly what saints do with a mixture of human infirmity. Take again the fact that the Lord is pleased at times to put us through some exercise of heart before the actual trial comes: what is the effect of this? Do we bear the trial less because the soul has already felt it with God? Surely not. On the contrary, this is just what proves the measure of our spirituality; and the more we go through the matter with God, the power and blessing are so much the greater; so that when the trial comes, it might appear to an outside observer as if all was perfect calmness, and so indeed it is, or should be; and this because all has been out between ourselves and God. This, I admit, increases the pain of the trial immensely; but is this a loss? especially as at the same time there is strength vouchsafed to bear it. Thus the principle applies even to our little trials.

But Christ endured and did everything in perfection. Hence, even before Lazarus was raised up at the grave, we do not see or hear of One coming with divine power and majesty, and doing the miracle, if I may so say, off-hand. What can be more opposed to the truth? He who has such a meagre notion of the scene has everything to learn about it. Not that there was the smallest lack of consciousness of His glory; He is the Son of God unmistakably; He knows that His Father hears Him always; but none of these things hindered the Lord from groans and tears at the grave which was about to witness His power. None of them hindered the Lord from taking on His spirit the sense of death as no one else did. This is described by the Holy Ghost in the most emphatic language. "He groaned in spirit, and was troubled." But what was all this, compared with what. was soon to befall Himself when God entered into judgment with Him for our sins? It is not only granted, but insisted, that the actual expiation of sin, under divine wrath, was entirely and exclusively on the cross; but thence to assume that He did not previously go through with God the coming scene, and what was leading on to it, and everything that could add to the anguish of our Lord, is defective and erroneous teaching, however freely it is allowed that there was in the scene itself the endurance of wrath for sin which separates that hour from all that ever was or can be again.

Then, before the end of the chapter, the effect of all this divine testimony is shown. Man decides that the Lord must die; their intolerance of Jesus becomes now more pronounced. It was well known before. The giddy multitude may never have realised it till it came; but the religious folk, and the leaders at Jerusalem, had made up their minds about it long before. He must die. And now he who was high priest takes up the word, and gives though a wicked man, yet not without the Spirit acting the authoritative sentence about it which is recorded in our chapter. The resurrection power of the Son of God brought to a head the enmity of him who had the power of death. Jesus might have done such works at Nain or elsewhere, but to display them publicly at Jerusalem was an affront to Satan and his earthly instruments. Now that the glory of the Lord Jesus shone out so brightly, threatening the dominion of the prince of this world, there was no longer a concealment of the resolution taken by the religious world Jesus must die.

In John 12:1-50, accordingly, we have this, the under-current, still, but in a beautiful contrast. The Spirit of God here works in grace touching the death of Jesus, just as much as Satan was goading on his children to hatred and murder. God knows how to guide a beloved one of His where Jesus was abiding for a little season before He suffered. It was Mary; for John lets us hear the Lord Jesus calling His own sheep by name; and however rightly Matthew and Mark do not disclose it, it was not consistent with John's view of the Lord that she should be called merely "a woman," In his gospel such touches come out distinctly; and so we have Mary, and Mary's act with greater fulness as to its great principles, than anywhere else the part Mary took at this supper, where Martha served, and Lazarus sat at the table. Everything, every one, is found in the just place and season; the true light makes all manifest as it was, Jesus Himself being there, but about to die. "Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus." She did anoint His head, and other gospels speak of this; but John mentions what was peculiar. It was natural to anoint the head; but the special thing for the eye of love to discern was the anointing of the feet. This was specially shown in two ways.

The woman in Luke 7:1-50 did the very same thing; but this was not Mary, nor is there any good reason to suppose that it was even Mary Magdalene, any more than the sister of Lazarus. It was "a woman that was a sinner;" and I believe there is much moral beauty in not giving us her name, for obvious reasons. What could it do but become an evil precedent, besides indulging a prurient curiosity about her? The name is here dropped; but what of that, if it be written in heaven? There is a delicate veil cast over (not the grace shown by the Lord, but) the name of this woman who was a sinner; but there is an eternal record of the name and deed of Mary, the sister of Lazarus, who at this much later moment anoints the feet of Christ. Yet, as far as this goes, both women did the same thing. The one, in the abasement of feeling her sin before His ineffable love, did what Mary did in the sense of His deep glory, and with an instinctive feeling withal of some impending evil that menaced Him. Thus the sense of her sin, and the sense of His glory, brought them, as it were, to the same point. Another point of analogy is, that neither woman spoke; the heart of each expressed itself in deeds intelligible, at least, to Him who was the object of this homage, and He understood and vindicated both.

In this case the house was filled with the odour of the ointment; but this manifestation of her love who thus anointed Jesus brought out the ill-feeling and covetousness of one soul who cared not for Jesus, but was, indeed, a thief under his high pretensions of care for the poor. It is a very solemn scene in this point of view, the line of treachery alongside of the offering of grace. How often the self-same circumstances, which draw out fidelity and devotedness, manifest either heartless treachery or self-seeking and worldliness 1

Such, in brief, was the interior of Bethany. Outside Jewish rancour was undisguised. The heart of the chief priests was set on blood. The Lord, in the next scene, enters Jerusalem as the Son of David. But I must pass on, merely noting this Messianic witness in its place. When Jesus was glorified, the disciples remembered these things. The subsequent notice we have is the remarkable desire expressed by the Greeks, through Philip, to see Jesus. Here the Lord at once passes to another testimony, the Son of man, where the introduction of His most efficacious death is couched under the well-known figure of the corn of wheat falling into the ground and dying, as the harbinger, and, indeed, the means, of much fruit. In the path of His death they must follow who would be with Him. Not that here again the destined Head of all, the Son of man, is insensible at the prospect of such a death, but cries to the Father, who answers the call to glorify His name by the declaration that He had ( i.e., at the grave of Lazarus), and would again ( i.e., by raising up Jesus Himself).

The Lord, in the centre of the chapter just after this, opens out once more the truth of the world's judgment, and of His cross as the attractive point for all men, as such, in contrast with Jewish expectation. There is, first, perfect submission to the Father's will, whatever it may cost; then, the perception of the results in all their extent. This is followed by their unbelief in His proper glory, as much as in His sufferings. Such must ever be for man, for the world, the insuperable difficulty. They had heard it in vain in the law; for this is always misused by man, as we have seen in the gospel of John. They could not reconcile it with the voice of grace and truth. Both had been fully manifested in Jesus, and above all, would be yet more in His death. The voice of the law spoke to their ears of a Christ continuing for ever; but a Son of man humbled, dying, lifted up! Who was this Son of man? How exactly the counterpart of an Israelite's objections to this day! The voice of grace and truth was that of Christ come to die in shame, yet a sacrifice for sinners, however true also it was that in His own person He should continue for ever. Who could put these things together, seemingly so opposed? He who only heeds the law will never understand either the law or Christ.

Hence the chapter concludes with two closing warnings. Had they heard their own prophets? Let them listen also to Jesus. We have seen their ignorance of the law. In truth, the prophet Isaiah had shown long before that this was no new thing. He had predicted it inJohn 6:1-71; John 6:1-71, though a remnant should hear. The light of Jehovah might be ever so bright, but the heart of the people was gross. "Seeing they saw, but they did not understand." There was no reception of the light of God. Even if they believed after a sort, there was no confession to salvation, for they loved the praise of men, Jesus the Son of God, Jehovah Himself stands on earth and cries His final testimony. He pronounces upon it claims once more to be the light. He was "come a light into the world." This we have seen all through, from John 1:1-51 down toJohn 12:1-50; John 12:1-50. He was come a light into the world, that those that believed on Him should not abide in darkness. The effect was plain from the first; they preferred darkness to light. They loved sin; they had God manifested in love, manifested in Christ. The darkness was thus rendered only more visible in consequence of the light. "If any man hear my words, and believe not. I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." Christ had not spoken from Himself, but as the sent One from the Father, who had charged Him what to say and what to speak. "And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."

Time does not admit of more than a few words on the next two chapters (John 13:1-38; John 14:1-31), which introduce a distinct section of our gospel, where (testimony having been fully rendered, not indeed with hope of man, but for the glory of God,) Christ quits association with man (though supper time was come, not "ended" ver. 2) for a place suited to His glory, intrinsic and relational, as well as conferred; but alone with this (blessed to say), to give His own a part with Him in that heavenly glory (instead of His reigning over Israel here below).

Before concluding tonight, this I can notice but briefly, in order to bring my subject within the space allotted for it. Happily there is the less need to dwell on the chapters at the length they might claim, since many here are familiar with them, comparatively speaking. They are especially dear to the children of God in general.

First of all, our Lord has now terminated all question of testimony to man, whether to the Jew or to the world. He now addresses Himself to His own in the world, the unwavering, abiding objects of His love, as one just about to leave this world actually for that place which suits His essential nature, as well as the glory destined Him by the Father. Accordingly our Lord, as one about to go to heaven, new to Him as man, would prove His increasing love to them, (though fully knowing what the enemy would effect through the wickedness of one of their number, as well as through the infirmity of another,) and hence proceeds to give a visible sign then of what they would only understand later. It was the service of love that He would continue for them, when Himself out of this world and themselves in it; a service as real as any that He had ever done for them while He was in this world, and if possible, more important than any they had yet experienced. But, then, this ministration of His grace was also connected with His own new portion in heaven. That is, it was to give them a part with Him outside the world. It was not divine goodness meeting them in the world, but as He was leaving the world for heaven, whence He came, He would associate them with Himself, and give them a share with Himself where He was going. He was about to pass, though Lord of all, into the presence of God His Father in heaven, but would manifest Himself the servant of them all, even to the washing of their feet soiled in walking here below. The point, therefore, was (not here exactly suffering for sins, but) the service of love for saints, to fit them for having communion with Him, before they have their portion with Him in that heavenly scene to which He was going at once. Such is the meaning suggested by the washing of the disciples' feet. In short, it is the word of God applied by the Holy Ghost to deal with all that unfits for fellowship with Christ in heaven, while He is there. It is the Holy Ghost's answer here to what Christ is doing there, as one identified with their cause above, the Holy Ghost meanwhile carrying on a like work in the disciples here, to keep them in, or restore them to, communion with Christ there. They are to be with Him alone; but, meanwhile, He is producing and keeping up, by the Spirit's use of the word, this practical fellowship with Himself on high. While the Lord, then, intimates to them that it had a mystical meaning, not apparent on the face of it, nothing could be more obvious than the love or the humility of Christ. This, and more than this, had been abundantly shown by Him already, and in His every act. This, therefore, was not, and could not be, what was here meant, as that which Peter did not know then, but should know hereafter. Indeed, the lowly love of His Master was so apparent then, that the ardent but hasty disciple stumbled over it. There ought to be neither difficulty nor hesitation in allowing that a deeper sense lay hidden under that simple but suggestive action of Jesus a sense which not even the chief of the twelve could then divine, but which not only he, but every one else, ought to seize now that it is made good in Christianity, or, more precisely, in Christ's dealing with the defilements of His own.

This should be borne in mind, that the washing meant is not with blood, but with water. It was for those who would be already washed from their sins in His blood, but who need none the less to be washed with water also. Indeed, it were well to look more narrowly into the words of our Lord Jesus. Besides the washing with blood, that with water is essential, and this doubly. The washing, of regeneration is not by blood, though inseparable from redemption by blood, and neither the one nor the other is ever repeated. But in addition to the washing of regeneration, there is a continual dealing of grace with the believer in this world; there is the constant need of the application of the word by the Holy Ghost discovering whatever there may be of inconsistency, and bringing him to judge himself in the detail of daily walk here below.

Note the contrast between legal requirement and our Lord's action in this case. Under the law the priests washed themselves, hands as well as feet. Here Christ washes their feet. Need I say how highly the superiority of grace rises over the typical act of the law? Then follows, in connection and in contrast with it, the treachery of Judas. See how the Lord felt it from His familiar friend! How it troubled His spirit! It was a deep sorrow, a fresh instance of what has been referred to already.

Finally, at the end of the chapter, when the departure of Judas on his errand brought all before Him, the Saviour speaks again of death, and so glorifying God. It is not directly for the pardon or deliverance of disciples; yet who does not know that nowhere else is their blessing so secured? God was glorified in the Son of man where it was hardest, and even more than if sin had never been. Hence, as fruit of His glorifying God in His death, God would glorify Him in Himself "straightway." This is precisely what is taking place now. And this, it should be observed again, is in contrast with Judaism. The hope of the Jews is the manifestation of Christ's glory here below and by-and-by. What John shows is here in the immediate glorification of Christ on high. It does not depend upon any future time and circumstance, but was immediately consequent on the cross. But Christ was alone in this; none now could follow no disciple, any more than a Jew, as Peter, bold but weak, would prove to his cost. The ark must go first into Jordan, but we may follow then, as Peter did triumphantly afterwards.

John 14:1-31 (and here, too, I must be brief) follows up the same spirit of contrast with all that belonged to Judaism; for if the ministration of love in cleansing the saints practically was very different from a glorious reign Over the earth, so was the hope here given them of Christ just as peculiar. The Lord intimates, first of all, that He was not going to display Himself now as a Jewish Messiah, visible to the world; but as they believed in God, so they were to believe in Him. He was going to be unseen: quite a new thought to the Jewish mind as regards the Messiah, who, to them, always implied One manifested in power and glory in the world. "Ye believe in God," He says, "believe also in me." But then He connects the unseen condition He was about to assume with the character of the hope He was giving them. It was virtually saying that He was not going merely to bless them here. Nor would it be a scene for man to look on with his natural eyes in this world. He was going to bless them in an infinitely better way and place. "In my Father's house are many mansions; if it were not so, I would have told you." This is what the Son tells. Very different is the burden of the prophets. This was a new thing reserved most fitly for Him. Who but He should be the first to unveil to disciples on earth the heavenly scene of love and holiness and joy and glory He knew so well? "If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." This is the turning-point and secret "where I am." All depends on this precious privilege. The place that was due to the Son was the place that grace would give to the sow. They were to be in the same blessedness with Christ. It was not merely, therefore, Christ about to depart and be in heaven, maintaining their communion with Himself there, but wondrous grace! in due time they, too, were to follow and be with Him; yea, if He went before them, so absolute was the grace, that He would not devolve it on any one else, so to speak to usher them there. He would come Himself, and thus would bring them into His own place "That where I am, there ye may be also." This, I say, in all its parts, is the contrast of every hope, even of the brightest Jewish expectations.

Besides, He would assure them of the ground of their hope. In His own person they ought to have known how this could be. "Whither I go ye know, and the way ye know." They were surprised. Then, as ever, it was the overlooking of His glorious person that gave occasion to their bewilderment. In answer to Thomas, He says, "I am the way, the truth, and the life." He was the way to the Father, and therefore they ought to have known. because no man comes to the Father but by Him. By receiving Jesus, by believing in Him, and only so, one comes to the Father, whom they had seen in Him, as Philip should have known. He was the way, and there was none other. Besides, He was the truth, the revelation of every one and everything as they are. He was also the life, in which that truth was, by the Spirit's power, known and enjoyed. In every way Christ was the only possible means of their entering into this blessedness. He was in the Father, and the Father in Him; and as the words were not spoken from Himself, so the Father abiding in Him did the works. (Verses 1-11)

Then our Lord turns, from what they should even then have known in and from His person and words and works, to another thing which could not then be known. This divides the chapter. The first part is the Son known on earth in personal dignity as declaring the Father imperfectly, no doubt, but still known. This ought to have been the means of their. apprehending whither He was going; for He was the Son not merely of Mary but of the Father. And this they then knew, however dull in perceiving the consequences. All His manifestation in this gospel was just the witness of this glory, as they certainly ought to have seen; and the new hope was thoroughly in accordance with that glory. But now he discloses to them that which they could only do and understand when the Holy Ghost was given. "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." This supposes the Holy Ghost given. First, it is the Son present, and the Father known in Him, and He in the Father. Next, the Holy Ghost is promised. When He was given, these would be the blessed results. He was going away indeed; but they might better prove their love by keeping His commandments, than in human grief over His absence. Besides, Christ would ask the Father, who would give them their ever-abiding Comforter while He Himself was away. The Holy Ghost would be not a passing visitor on the earth, even as the Son who had been with them for a season. He would abide for ever. His dwelling with them is in contrast with any temporary blessing; and besides, He would be in them the expression of an intimacy which nothing human can fully illustrate.

Observe, the Lord uses the present tense both for Himself and for the Comforter the Holy Spirit in this chapter, in a way that will be explained shortly. In the early part of verse 2 He says about Himself, "I go to Prepare a place for you." He does not mean that He was in the act of departure, but just about to go. He uses the present to express its certainty and nearness; He then was on the point of going. So even of coming back again, where likewise He uses the present, "I come again." He does not precisely say, as in the English version, "I will come." This passage of Scripture suffices to exemplify a common idiomatic usage in Greek, as in our own and other tongues, when a thing is to be regarded as sure, and to be constantly expected. It seems to me an analogous usage in connection with the Holy Ghost "He dwelleth with you." I apprehend that the object is simply to lay the stress on the dwelling. The Holy Ghost, when He comes, will not come and go soon after, but abide. Hence, says the Lord, Jesus, "He abideth with you" the same word so often used for abiding throughout the chapter; and next, as we saw, "He shall be in you:" a needful word to add; for otherwise it was not implied in His abiding with them.

These, then, are the two great truths of the chapter: their future portion with Christ in the Father's house; and, meanwhile, the permanent stay of the Holy Ghost with the disciples, and this, too, as indwelling on the footing of life in Christ risen. (Ver. 19) I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." Thus, having the Holy Ghost as the power of life in Him, they would know Him nearer to them, and themselves to Him, when they should know Him in the Father, than if they had Him as Messiah with them and over them in the earth. These are the two truths which the Lord thus communicates to them.

Then we have a contrast of manifestation to the disciples, and to the world, connected with another very important point the Holy Ghost's power shown in their obedience, and drawing down a love according to the Father's government of His children. It is not merely the Father's love for His children as such, but Father and Son loving them, because of having and keeping the commandments of Jesus. This would be met by a manifestation of Jesus to the soul, such as the world knows nothing of. But the Lord explains further, that if a man loves Him, he will keep His word, and His Father will love him, "and we will come to him, and make our abode with him." (v. 23) This is not a commandment, but His word a simple intimation of His mind or will; and, therefore, as a more thorough test, so followed by a fuller blessing. This is a beautiful difference, and of great practical value, being bound up with the measure of our attentiveness of heart. Where obedience lies comparatively on the surface, and self-will or worldliness is not judged, a commandment is always necessary to enforce it. People therefore ask, " Must I do this? Is there any harm in that?" To such the Lord's will is solely a question of command. Now there are commandments, the expression of His authority; and they are not grievous. But, besides, where the heart loves Him deeply, His word* will give enough expression of His will to him that loves Christ. Even in nature a parent's look will do it. As we well know, an obedient child catches her mother's desire. before the mother has uttered a word. So, whatever might be the word of Jesus, it would be heeded, and thus the heart and life be formed in obedience. And what is not the joy and power where such willing subjection to Christ pervades the soul, and all is in the communion of the Father and the Son? How little can any of us speak of it as our habitual unbroken portion!

* It is difficult to say why Tyndale, Cranmer, the Geneva, and the Authorised Versions give the plural form, which has no authority whatever. Wiclif and the Rhemish, adhering to the Vulgate, happen to be right. His word has a unity of character which is of moment. He that loves Christ keeps His word; he that does not love Him keeps not His words; if he observes some of them only, other motives may operate; but if he loved Christ, he would value His word as a whole.

The concluding verses (25-31) bring before them the reason of the Lord's communication, and the confidence they may repose in the Spirit, both in His own teaching them all things, and in His recalling all things which Jesus said to them. "Peace," He adds, "I leave [fruit of His very death; nor this only, but His own character of peace, what He Himself knew] with you, my peace I give unto you: not as the world giveth, give I unto you." "Not as the world," which is capricious and partial, keeping for itself even where it affects most generosity. He alone who was God could give as Jesus gave, at all cost, and what was most precious. And see what confidence He looks for, what affections superior to self! "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Little remained for Him to talk with them. Another task was before Him not with saints, but with Satan, who coming would find nothing in Him, save, indeed, obedience up to death itself, that the world might know that He loves the Father, and does just as He commands. And then He bids the disciples rise up, and go hence, as inJohn 13:1-38; John 13:1-38. He rose up Himself (both being, in my opinion, significant actions, in accordance with what was opening out before Him and them).

But I need and must say no more now on this precious portion. I could only hope to convey the general scope of the contents, as well as their distinctive character. May our God and Father grant that what has been said may help His children to read His word with ever deepening intelligence and enjoyment of it, and of Him with whose grace and glory it is filled!