mh_parser/vol_split/43 - John/Chapter 13.xml

<div2 id="John.xiv" n="xiv" next="John.xv" prev="John.xiii" progress="87.86%" title="Chapter XIII">
<h2 id="John.xiv-p0.1">J O H N.</h2>
<h3 id="John.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="John.xiv-p1">Our Saviour having finished his public discourses,
in which he "endured the contradiction of sinners," now applies
himself to a private conversation with his friends, in which he
designed the consolation of saints. Henceforward we have an account
of what passed between him and his disciples, who were to be
entrusted with the affairs of his household, when he was gone into
a far country; the necessary instructions and comforts he furnished
them with. His hour being at hand, he applies himself to set his
house in order. In this chapter I. He washes his disciples' feet,
<scripRef id="John.xiv-p1.1" osisRef="Bible:John.13.1-John.13.17" parsed="|John|13|1|13|17" passage="Joh 13:1-17">ver. 1-17</scripRef>. II. He
foretels who should betray him, <scripRef id="John.xiv-p1.2" osisRef="Bible:John.13.18-John.13.30" parsed="|John|13|18|13|30" passage="Joh 13:18-30">ver. 18-30</scripRef>. III. He instructs them in the
great doctrine of his own death, and the great duty of brotherly
love, <scripRef id="John.xiv-p1.3" osisRef="Bible:John.13.31-John.13.35" parsed="|John|13|31|13|35" passage="Joh 13:31-35">ver. 31-35</scripRef>. IV.
He foretels Peter's denying him, <scripRef id="John.xiv-p1.4" osisRef="Bible:John.13.36-John.13.38" parsed="|John|13|36|13|38" passage="Joh 13:36-38">ver. 36-38</scripRef>.</p>
<scripCom id="John.xiv-p1.5" osisRef="Bible:John.13" parsed="|John|13|0|0|0" passage="Joh 13" type="Commentary"/>
<scripCom id="John.xiv-p1.6" osisRef="Bible:John.13.1-John.13.17" parsed="|John|13|1|13|17" passage="Joh 13:1-17" type="Commentary"/><div class="Commentary" id="Bible:John.13.1-John.13.17">
<h4 id="John.xiv-p1.7">Christ Washing the Disciples' Feet;
Necessity of Obedience.</h4>
<p class="passage" id="John.xiv-p2">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
<i>son,</i> 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 <i>them</i> 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 <i>my</i> hands and <i>my</i> head.   10 Jesus
saith to him, He that is washed needeth not save to wash <i>his</i>
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 <i>so</i> I am.   14 If I then,
<i>your</i> 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.</p>
<p class="indent" id="John.xiv-p3">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 <i>Judas
went out</i> (<scripRef id="John.xiv-p3.1" osisRef="Bible:John.13.30" parsed="|John|13|30|0|0" passage="Joh 13:30"><i>v.</i>
30</scripRef>) 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
<scripRef id="John.xiv-p3.2" osisRef="Bible:John.3.31-John.14.33" parsed="|John|3|31|14|33" passage="Joh 3:31-14:33"><i>ch.</i> xiv.</scripRef>, not
at the passover supper, for it is here said (<scripRef id="John.xiv-p3.3" osisRef="Bible:John.13.1" parsed="|John|13|1|0|0" passage="Joh 13:1"><i>v.</i> 1</scripRef>) to be <i>before the feast of the
passover,</i> but at the supper in Bethany, two days before the
passover (of which we read <scripRef id="John.xiv-p3.4" osisRef="Bible:Matt.26.2-Matt.26.6" parsed="|Matt|26|2|26|6" passage="Mt 26:2-6">Matt.
xxvi. 2-6</scripRef>), 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.</p>
<p class="indent" id="John.xiv-p4">In <scripRef id="John.xiv-p4.1" osisRef="Bible:John.13.1-John.13.17" parsed="|John|13|1|13|17" passage="Joh 13:1-17">these
verses</scripRef> 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, <scripRef id="John.xiv-p4.2" osisRef="Bible:John.13.1-John.13.2" parsed="|John|13|1|13|2" passage="Joh 13:1,2"><i>v.</i> 1,
2</scripRef>. 2. That he might give an instance of his own
voluntary humility and condescension, <scripRef id="John.xiv-p4.3" osisRef="Bible:John.13.3-John.13.5" parsed="|John|13|3|13|5" passage="Joh 13:3-5"><i>v.</i> 3-5</scripRef>. 3. That he might signify to
them spiritual washing, which is referred to in his discourse with
Peter, <scripRef id="John.xiv-p4.4" osisRef="Bible:John.13.6-John.13.11" parsed="|John|13|6|13|11" passage="Joh 13:6-11"><i>v.</i> 6-11</scripRef>.
4. That he might set them an example, <scripRef id="John.xiv-p4.5" osisRef="Bible:John.13.12-John.13.17" parsed="|John|13|12|13|17" passage="Joh 13:12-17"><i>v.</i> 12-17</scripRef>. And the opening of these
four reasons will take in the exposition of the whole story.</p>
<p class="indent" id="John.xiv-p5">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, <scripRef id="John.xiv-p5.1" osisRef="Bible:John.13.1-John.13.2" parsed="|John|13|1|13|2" passage="Joh 13:1,2"><i>v.</i> 1,
2</scripRef>.</p>
<p class="indent" id="John.xiv-p6">1. It is here laid down as an undoubted
truth that our Lord Jesus, <i>having loved his own that were in the
world, loved them to the end,</i> <scripRef id="John.xiv-p6.1" osisRef="Bible:John.13.1" parsed="|John|13|1|0|0" passage="Joh 13:1"><i>v.</i> 1</scripRef>.</p>
<p class="indent" id="John.xiv-p7">(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.</p>
<p class="indent" id="John.xiv-p8">(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. <i>His own;</i> where
<i>his own</i> were spoken of that <i>received him not,</i> it is
<b><i>tous idious</i></b>—<i>his own persons,</i> 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 <i>did</i> love them with a love of goodwill when he gave
himself for their redemption. He <i>does</i> love them with a love
of complacency when he admits them into communion with himself.
Though they are <i>in this world,</i> 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 <i>he loves to the end;</i> he is constant
in his love to his people; he <i>rests in his love.</i> He loves
with an everlasting love (<scripRef id="John.xiv-p8.1" osisRef="Bible:Jer.31.3" parsed="|Jer|31|3|0|0" passage="Jer 31:3">Jer. xxxi.
3</scripRef>), from everlasting in the counsels of it to
everlasting in the consequences of it. Nothing can separate a
believer <i>from the love of Christ;</i> he loves his own,
<b><i>eis telos</i></b>—<i>unto perfection,</i> for he will
perfect what concerns them, will bring them to that world where
love is perfect.</p>
<p class="indent" id="John.xiv-p9">2. Christ manifested his love to them by
washing their feet, as that good woman (<scripRef id="John.xiv-p9.1" osisRef="Bible:Luke.7.38" parsed="|Luke|7|38|0|0" passage="Lu 7:38">Luke vii. 38</scripRef>) 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 <i>make them sit down to meat,
and would come forth and serve them</i> (<scripRef id="John.xiv-p9.2" osisRef="Bible:Luke.12.37" parsed="|Luke|12|37|0|0" passage="Lu 12:37">Luke xii. 37</scripRef>), 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 (<scripRef id="John.xiv-p9.3" osisRef="Bible:Matt.26.8" parsed="|Matt|26|8|0|0" passage="Mt 26:8">Matt. xxvi. 8</scripRef>), yet he presently gives
this proof of his love to them. Our infirmities are foils to
Christ's kindnesses, and set them off.</p>
<p class="indent" id="John.xiv-p10">3. He chose this time to do it, a little
before his last passover, for two reasons:—</p>
<p class="indent" id="John.xiv-p11">(1.) Because now <i>he knew that his hour
was come,</i> which he had long expected, <i>when he should depart
out of this world to the Father.</i> Observe here, [1.] The change
that was to pass over our Lord Jesus; he must <i>depart.</i> 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, <i>go to
the Father,</i> are present with the Lord. It is a departure <i>out
of the world,</i> this unkind, injurious world, this faithless,
treacherous world—this world of labour, toil, and temptation—this
vale of tears; and it is a going <i>to the Father,</i> to the
vision of the Father of spirits, and the fruition of him as ours.
[2.] The time of this change: <i>His hour was come.</i> It is
sometimes called his enemies' hour (<scripRef id="John.xiv-p11.1" osisRef="Bible:Luke.22.53" parsed="|Luke|22|53|0|0" passage="Lu 22:53">Luke xxii. 53</scripRef>), 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 <i>knew that his hour was come;</i> he knew from the
beginning that it would come, and when, but now he knew that it
<i>was come.</i> 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, <scripRef id="John.xiv-p11.2" osisRef="Bible:2Pet.3.14" parsed="|2Pet|3|14|0|0" passage="2Pe 3:14">2 Pet. iii. 14</scripRef>.
Now it was in the immediate foresight of his departure that he
<i>washed his disciples' feet;</i> that, as his own head was
anointed just now <i>against the day of his burial,</i> 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, <scripRef id="John.xiv-p11.3" osisRef="Bible:Lev.8.6" parsed="|Lev|8|6|0|0" passage="Le 8:6">Lev. viii. 6</scripRef>. When we
see our day approaching, we should do what good we can to those we
leave behind.</p>
<p class="indent" id="John.xiv-p12">(2.) Because the <i>devil had now put it
into the heart of Judas to betray him,</i> <scripRef id="John.xiv-p12.1" osisRef="Bible:John.13.2" parsed="|John|13|2|0|0" passage="Joh 13:2"><i>v.</i> 2</scripRef>. 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.
<i>First,</i> 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>I am now ready to be
offered.</i> 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. <i>Secondly,</i> Judas being now got into the
snare, and the devil aiming at Peter and the rest of them
(<scripRef id="John.xiv-p12.2" osisRef="Bible:Luke.22.31" parsed="|Luke|22|31|0|0" passage="Lu 22:31">Luke xxii. 31</scripRef>), 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 <scripRef id="John.xiv-p12.3" osisRef="Bible:John.12.4 Bible:Matt.26.8" parsed="|John|12|4|0|0;|Matt|26|8|0|0" passage="Joh 12:4,Mt 26:8"><i>ch.</i> xii. 4, &amp;c. with Matt. xxvi.
8</scripRef>. 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. <i>Thirdly,</i> Judas, who was now
plotting to betray him, was <i>one of the twelve.</i> 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.</p>
<p class="indent" id="John.xiv-p13">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, <scripRef id="John.xiv-p13.1" osisRef="Bible:John.13.3-John.13.5" parsed="|John|13|3|13|5" passage="Joh 13:3-5"><i>v.</i> 3-5</scripRef>. <i>Jesus
knowing,</i> and now actually considering, and perhaps discoursing
of, his honours as Mediator, and telling his friends that <i>the
Father had given all things into his hand, rises from supper,</i>
and, to the great surprise of the company, who wondered what he was
going to do, <i>washed his disciples' feet.</i></p>
<p class="indent" id="John.xiv-p14">1. Here is the rightful advancement of the
Lord Jesus. Glorious things are here said of Christ as
Mediator.</p>
<p class="indent" id="John.xiv-p15">(1.) <i>The Father had given all things
into his hands;</i> 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 <scripRef id="John.xiv-p15.1" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi. 27</scripRef>. 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 <i>heir of all
things.</i></p>
<p class="indent" id="John.xiv-p16">(2.) He <i>came from God.</i> 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.</p>
<p class="indent" id="John.xiv-p17">(3.) He <i>went to God,</i> 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 <i>Ancient of days,</i> <scripRef id="John.xiv-p17.1" osisRef="Bible:Dan.7.13" parsed="|Dan|7|13|0|0" passage="Da 7:13">Dan. vii. 13</scripRef>. And it was said to him,
<i>Sit thou at my right hand,</i> <scripRef id="John.xiv-p17.2" osisRef="Bible:Ps.110.1" parsed="|Ps|110|1|0|0" passage="Ps 110:1">Ps.
cx. 1</scripRef>.</p>
<p class="indent" id="John.xiv-p18">(4.) He <i>knew</i> all this; was not like
a prince in the cradle, that knows nothing of the honour he is born
to, or like Moses, who <i>wist not that his face shone;</i> 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, <scripRef id="John.xiv-p18.1" osisRef="Bible:John.13.1" parsed="|John|13|1|0|0" passage="Joh 13:1"><i>v.</i> 1</scripRef>. [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 <i>that he came from God and went to God,</i> 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 <scripRef id="John.xiv-p18.2" osisRef="Bible:Isa.57.17-Isa.57.18 Bible:Hos.2.13-Hos.2.14" parsed="|Isa|57|17|57|18;|Hos|2|13|2|14" passage="Isa 57:17,18,Ho 2:13,14">Isa. lvii. 17, 18; Hos. ii. 13,
14</scripRef>); 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 <scripRef id="John.xiv-p18.3" osisRef="Bible:Ps.68.4-Ps.68.5 Bible:Isa.57.15 Bible:Isa.66.1-Isa.66.2" parsed="|Ps|68|4|68|5;|Isa|57|15|0|0;|Isa|66|1|66|2" passage="Ps 68:4,5,Isa 57:15,66:1,2">Ps. lxviii. 4, 5; Isa. lvii. 15; lxvi.
1, 2</scripRef>.</p>
<p class="indent" id="John.xiv-p19">2. Here is the voluntary abasement of our
Lord Jesus notwithstanding this. <i>Jesus knowing</i> his own glory
as God, and his own authority and power as Mediator, one would
think it should follow, <i>He rises from supper,</i> 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
<i>wash his disciples' feet.</i></p>
<p class="indent" id="John.xiv-p20">(1.) The action itself was mean and
servile, and that which servants of the lowest rank were employed
in. <i>Let thine handmaid</i> (saith Abigail) <i>be a servant to
wash the feet of the servants of my lord;</i> let me be in the
meanest employment, <scripRef id="John.xiv-p20.1" osisRef="Bible:1Sam.25.41" parsed="|1Sam|25|41|0|0" passage="1Sa 25:41">1 Sam. xxv.
41</scripRef>. If he had washed their hands or faces, it had been
great condescension (Elisha poured water on the hands of Elijah,
<scripRef id="John.xiv-p20.2" osisRef="Bible:2Kgs.3.11" parsed="|2Kgs|3|11|0|0" passage="2Ki 3:11">2 Kings iii. 11</scripRef>); 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.</p>
<p class="indent" id="John.xiv-p21">(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 <i>his disciples</i> could be no act of policy
nor complaisance, but pure humility.</p>
<p class="indent" id="John.xiv-p22">(3.) He <i>rose from supper</i> to do it.
Though we translate it (<scripRef id="John.xiv-p22.1" osisRef="Bible:John.13.2" parsed="|John|13|2|0|0" passage="Joh 13:2"><i>v.</i>
2</scripRef>) <i>supper being ended,</i> it might be better read,
<i>there being a supper made,</i> or <i>he being at supper,</i> for
he sat down again (<scripRef id="John.xiv-p22.2" osisRef="Bible:John.13.12" parsed="|John|13|12|0|0" passage="Joh 13:12"><i>v.</i>
12</scripRef>), and we find him dipping a sop (<scripRef id="John.xiv-p22.3" osisRef="Bible:John.13.26" parsed="|John|13|26|0|0" passage="Joh 13:26"><i>v.</i> 26</scripRef>), 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 <i>more than our necessary food,</i>
<scripRef id="John.xiv-p22.4" osisRef="Bible:John.4.34" parsed="|John|4|34|0|0" passage="Joh 4:34"><i>ch.</i> iv. 34</scripRef>. Christ
would not leave his preaching to oblige his nearest relations
(<scripRef id="John.xiv-p22.5" osisRef="Bible:Mark.3.33" parsed="|Mark|3|33|0|0" passage="Mk 3:33">Mark iii. 33</scripRef>), 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.</p>
<p class="indent" id="John.xiv-p23">(4.) He put himself into the garb of a
servant, to do it: he <i>laid aside</i> his loose and upper
<i>garments,</i> 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 <i>gird up the
loins of our mind,</i> as those that in earnest buckle to
business.</p>
<p class="indent" id="John.xiv-p24">(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 <i>girded himself with the towel,</i> as servants
throw a napkin on their arm, or put an apron before them; he
<i>poured water into the basin</i> out of the water-pots that stood
by (<scripRef id="John.xiv-p24.1" osisRef="Bible:John.2.6" parsed="|John|2|6|0|0" passage="Joh 2:6"><i>ch.</i> ii. 6</scripRef>), and
then <i>washed their feet;</i> and, to complete the service,
<i>wiped them.</i> 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 <i>all,</i>
without exception, teaches us a catholic and extensive charity to
all Christ's disciples, even the least.</p>
<p class="indent" id="John.xiv-p25">(6.) Nothing appears to the contrary but
that he washed the feet of Judas among the rest, for he was
present, <scripRef id="John.xiv-p25.1" osisRef="Bible:John.13.26" parsed="|John|13|26|0|0" passage="Joh 13:26"><i>v.</i> 26</scripRef>. It
is the character of a <i>widow indeed</i> that she had washed the
saints' feet (<scripRef id="John.xiv-p25.2" osisRef="Bible:1Tim.5.10" parsed="|1Tim|5|10|0|0" passage="1Ti 5:10">1 Tim. v.
10</scripRef>), 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.</p>
<p class="indent" id="John.xiv-p26">Many interpreters consider Christ's washing
his disciples' feet as a representation of <i>his whole
undertaking.</i> 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, <i>came not to be ministered to, but to
minister,</i> poured out his blood, poured out his soul unto death,
and thereby prepared a laver to wash us from our sins, <scripRef id="John.xiv-p26.1" osisRef="Bible:Rev.1.5" parsed="|Rev|1|5|0|0" passage="Re 1:5">Rev. i. 5</scripRef>.</p>
<p class="indent" id="John.xiv-p27">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, <scripRef id="John.xiv-p27.1" osisRef="Bible:John.13.6-John.13.11" parsed="|John|13|6|13|11" passage="Joh 13:6-11"><i>v.</i> 6-11</scripRef>, in which we may
observe,</p>
<p class="indent" id="John.xiv-p28">1. The surprise Peter was in when he saw
his Master go about this mean service (<scripRef id="John.xiv-p28.1" osisRef="Bible:John.13.6" parsed="|John|13|6|0|0" passage="Joh 13:6"><i>v.</i> 6</scripRef>): <i>Then cometh he to Simon
Peter,</i> 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
<i>went about</i> this service (which is all that is meant by his
<i>beginning</i> to wash, <scripRef id="John.xiv-p28.2" osisRef="Bible:John.13.5" parsed="|John|13|5|0|0" passage="Joh 13:5"><i>v.</i>
5</scripRef>) 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:
<i>Lord</i> (saith he) <i>dost thou wash my feet?</i> Here is an
emphasis to be laid upon the persons, <i>thou</i> and <i>me;</i>
and the placing of the words is observable, <b><i>sy
mou</i></b>—<i>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.</i>—Aug. in loc. What <i>thou,</i> 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 <i>me,</i> a worthless
worm of the earth, <i>a sinful man, O Lord?</i> 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,
<scripRef id="John.xiv-p28.3" osisRef="Bible:Luke.17.7-Luke.17.8" parsed="|Luke|17|7|17|8" passage="Lu 17:7,8">Luke xvii. 7, 8</scripRef>. "This had
been natural and regular; for <i>my Master</i> to wash my feet is
such a solecism as never was; such a paradox as I cannot
understand. <i>Is this the manner of men?</i>" Note, Christ's
condescensions, especially his condescensions to <i>us,</i> wherein
we find ourselves taken notice of by his grace, are justly the
matter of our admiration, <scripRef id="John.xiv-p28.4" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22"><i>ch.</i>
xiv. 22</scripRef>. <i>Who am I, Lord God? And what is my father's
house?</i></p>
<p class="indent" id="John.xiv-p29">2. The immediate satisfaction Christ gave
to this question of surprise. This was at least sufficient to
silence his objections (<scripRef id="John.xiv-p29.1" osisRef="Bible:John.13.7" parsed="|John|13|7|0|0" passage="Joh 13:7"><i>v.</i>
7</scripRef>): <i>What I do, thou knowest not now, but thou shalt
know hereafter.</i> Here are two reasons why Peter must submit to
what Christ was doing:—</p>
<p class="indent" id="John.xiv-p30">(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
<i>implicit obedience: "What I do thou knowest not now,</i> 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 <scripRef id="John.xiv-p30.1" osisRef="Bible:Heb.11.8" parsed="|Heb|11|8|0|0" passage="Heb 11:8">Heb. xi.
8</scripRef>.</p>
<p class="indent" id="John.xiv-p31">(2.) Because there was something
considerable in it, of which he should hereafter know the meaning:
"<i>Thou shalt know hereafter</i> 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 <i>shall know afterwards.</i> 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 <i>it behoved him,</i> <scripRef id="John.xiv-p31.1" osisRef="Bible:Heb.2.17" parsed="|Heb|2|17|0|0" passage="Heb 2:17">Heb. ii. 17</scripRef>. 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
<i>about</i> proved the <i>right way.</i> [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.</p>
<p class="indent" id="John.xiv-p32">3. Peter's peremptory refusal,
notwithstanding this, to let Christ wash his feet (<scripRef id="John.xiv-p32.1" osisRef="Bible:John.13.8" parsed="|John|13|8|0|0" passage="Joh 13:8"><i>v.</i> 8</scripRef>): <i>Thou shalt by no
means wash my feet; no, never.</i> 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, <scripRef id="John.xiv-p32.2" osisRef="Bible:Luke.5.8" parsed="|Luke|5|8|0|0" passage="Lu 5:8">Luke v. 8</scripRef>. Thus many are beguiled of
their reward in a <i>voluntary humility</i> (<scripRef id="John.xiv-p32.3" osisRef="Bible:Col.2.18 Bible:Col.2.23" parsed="|Col|2|18|0|0;|Col|2|23|0|0" passage="Col 2:18,23">Col. ii. 18, 23</scripRef>), 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 <i>will wash thy feet,</i>" 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.</p>
<p class="indent" id="John.xiv-p33">4. Christ's insisting upon his offer, and a
good reason given to Peter why he should accept it: <i>If I wash
thee not, thou hast no part with me.</i> This may be taken, (1.) As
a severe caution against disobedience: "<i>If I wash thee not,</i>
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, <i>What portion have we in David,</i> 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 <i>to obey is
better than sacrifice,</i> <scripRef id="John.xiv-p33.1" osisRef="Bible:1Sam.15.22" parsed="|1Sam|15|22|0|0" passage="1Sa 15:22">1 Sam. xv.
22</scripRef>. Or, (2.) As a declaration of the necessity of
spiritual washing; and so I think it is to be understood: "<i>If I
wash not</i> thy soul from the pollution of sin, <i>thou hast no
part with me,</i> 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 <i>partakers of Christ</i>
(<scripRef id="John.xiv-p33.2" osisRef="Bible:Heb.3.14" parsed="|Heb|3|14|0|0" passage="Heb 3:14">Heb. iii. 14</scripRef>), to share in
those inestimable privileges which result from a union with him and
relation to him. It is that <i>good part</i> the having of which is
the <i>one thing needful.</i> [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.</p>
<p class="indent" id="John.xiv-p34">5. Peter's more than submission, his
earnest request, to be washed by Christ, <scripRef id="John.xiv-p34.1" osisRef="Bible:John.13.9" parsed="|John|13|9|0|0" passage="Joh 13:9"><i>v.</i> 9</scripRef>. If this be the meaning of it,
<i>Lord, wash not my feet only, but also my hands and my head.</i>
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,</p>
<p class="indent" id="John.xiv-p35">(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.</p>
<p class="indent" id="John.xiv-p36">(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. <i>Lord, wash not my
feet only</i> from the gross pollutions that cleave to them, <i>but
also my hands and my head</i> 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, <scripRef id="John.xiv-p36.1" osisRef="Bible:1Thess.5.23" parsed="|1Thess|5|23|0|0" passage="1Th 5:23">1 Thess. v. 23</scripRef>.</p>
<p class="indent" id="John.xiv-p37">6. Christ's further explication of this
sign, as it represented spiritual washing.</p>
<p class="indent" id="John.xiv-p38">(1.) With reference to his disciples that
were faithful to him (<scripRef id="John.xiv-p38.1" osisRef="Bible:John.13.10" parsed="|John|13|10|0|0" passage="Joh 13:10"><i>v.</i>
10</scripRef>): <i>He that is washed</i> all over in the bath (as
was frequently practised in those countries), when he returns to
his house, <i>needeth not save to wash his feet,</i> 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 <i>clean every whit,</i> 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 <i>by taking heed
thereto,</i> <scripRef id="John.xiv-p38.2" osisRef="Bible:Ps.119.9" parsed="|Ps|119|9|0|0" passage="Ps 119:9">Ps. cxix. 9</scripRef>.
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, <scripRef id="John.xiv-p38.3" osisRef="Bible:Exod.30.19-Exod.30.20" parsed="|Exod|30|19|30|20" passage="Ex 30:19,20">Exod. xxx. 19, 20</scripRef>. The provision made for
our cleansing should not make us presumptuous, but the more
cautious. <i>I have washed my feet, how shall I defile them?</i>
From yesterday's pardon, we should fetch an argument against this
day's temptation.</p>
<p class="indent" id="John.xiv-p39">(2.) With reflection upon Judas: <i>And you
are clean, but not all,</i> <scripRef id="John.xiv-p39.1" osisRef="Bible:John.13.10-John.13.11" parsed="|John|13|10|13|11" passage="Joh 13:10,11"><i>v.</i> 10, 11</scripRef>. He pronounces his
disciples clean, clean <i>through the word he had spoken to
them,</i> <scripRef id="John.xiv-p39.2" osisRef="Bible:John.15.3" parsed="|John|15|3|0|0" passage="Joh 15:3"><i>ch.</i> xv. 3</scripRef>.
He washed them himself, and then said, <i>You are clean;</i> but he
excepts Judas: <i>not all;</i> 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, <scripRef id="John.xiv-p39.3" osisRef="Bible:Prov.30.12" parsed="|Prov|30|12|0|0" passage="Pr 30:12">Prov. xxx. 12</scripRef>. [2.]
The Lord knows those that are his, and those that are not,
<scripRef id="John.xiv-p39.4" osisRef="Bible:2Tim.2.19" parsed="|2Tim|2|19|0|0" passage="2Ti 2:19">2 Tim. ii. 19</scripRef>. 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 (<i>Is it I? Lord, is it
I</i> that am among the clean, yet not clean?) and that, when
hypocrites are discovered, it may be no surprise nor stumbling to
us.</p>
<p class="indent" id="John.xiv-p40">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, <scripRef id="John.xiv-p40.1" osisRef="Bible:John.13.12-John.13.17" parsed="|John|13|12|13|17" passage="Joh 13:12-17"><i>v.</i> 12-17</scripRef>. Observe,</p>
<p class="indent" id="John.xiv-p41">1. With what solemnity he gave an account
of the meaning of what he had done (<scripRef id="John.xiv-p41.1" osisRef="Bible:John.13.12" parsed="|John|13|12|0|0" passage="Joh 13:12"><i>v.</i> 12</scripRef>): <i>After he had washed their
feet,</i> he said, <i>Know you what I have done?</i></p>
<p class="indent" id="John.xiv-p42">(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 <i>opened the understandings of his disciples,</i> and
poured out his Spirit, <scripRef id="John.xiv-p42.1" osisRef="Bible:Luke.24.45-Luke.24.46" parsed="|Luke|24|45|24|46" passage="Lu 24:45,46">Luke xxiv.
45, 46</scripRef>.</p>
<p class="indent" id="John.xiv-p43">(2.) Before he explained it, he asked them
if they could construe it: <i>Know you what I have done to you?</i>
He put this question to them, not only to make them sensible of
their ignorance, and the need they had to be instructed (as
<scripRef id="John.xiv-p43.1" osisRef="Bible:Zech.4.5 Bible:Zech.4.13" parsed="|Zech|4|5|0|0;|Zech|4|13|0|0" passage="Zec 4:5,13">Zech. iv. 5, 13</scripRef>,
<i>Knowest thou not what these be? and I said, No, my Lord</i>),
but to raise their desires and expectations of instruction: "I
<i>would have you know,</i> 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, <i>What mean you by this
service?</i> <scripRef id="John.xiv-p43.2" osisRef="Bible:Exod.12.26" parsed="|Exod|12|26|0|0" passage="Ex 12:26">Exod. xii.
26</scripRef>.</p>
<p class="indent" id="John.xiv-p44">2. Upon what he grounds that which he had
to say (<scripRef id="John.xiv-p44.1" osisRef="Bible:John.13.13" parsed="|John|13|13|0|0" passage="Joh 13:13"><i>v.</i> 13</scripRef>):
"<i>You call me Master and Lord,</i> you give me those titles, in
speaking of me, in speaking to me, and <i>you say well,</i> for
<i>so I am;</i> 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,
<b><i>didaskalos</i></b>—our teacher and instructor in all
necessary truths and rules, as a prophet revealing to us the will
of God. He is our Lord, <b><i>kyrios</i></b>—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:</p>
<verse id="John.xiv-p44.2">
<l class="t1" id="John.xiv-p44.3">    How sweetly doth my Master sound, my Master!</l>
<l class="t2" id="John.xiv-p44.4">As ambergris leaves a rich scent unto the
taster,</l>
<l class="t1" id="John.xiv-p44.5">So do these words a sweet content, an oriental fragrancy, my
Master.</l>
</verse>
<p class="indent" id="John.xiv-p45">(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.</p>
<p class="indent" id="John.xiv-p46">3. The lesson which he hereby taught:
<i>You also ought to wash one another's feet,</i> <scripRef id="John.xiv-p46.1" osisRef="Bible:John.13.14" parsed="|John|13|14|0|0" passage="Joh 13:14"><i>v.</i> 14</scripRef>.</p>
<p class="indent" id="John.xiv-p47">(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, <i>wash one another's feet,</i> 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
<scripRef id="John.xiv-p47.1" osisRef="Bible:1Tim.5.10" parsed="|1Tim|5|10|0|0" passage="1Ti 5:10">1 Tim. v. 10</scripRef>. 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 <i>mutual: Wash one
another's feet.</i> And Jansenius saith, It is done, <i>Frigidè et
dissimiliter—Frigidly, and unlike the primitive model.</i></p>
<p class="indent" id="John.xiv-p48">(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 <i>lowly in heart</i> (<scripRef id="John.xiv-p48.1" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29">Matt. xi. 29</scripRef>), 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 (<scripRef id="John.xiv-p48.2" osisRef="Bible:2Sam.6.22" parsed="|2Sam|6|22|0|0" passage="2Sa 6:22">2 Sam.
vi. 22</scripRef>), <i>If this be to be vile, I will be yet more
vile.</i> 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 <i>servant of
all;</i> and the blessed Jesus, who <i>came not to be ministered
unto, but to minister.</i> 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 <scripRef id="John.xiv-p48.3" osisRef="Bible:1Cor.10.24 Bible:Heb.6.10" parsed="|1Cor|10|24|0|0;|Heb|6|10|0|0" passage="1Co 10:24,Heb 6:10">1 Cor. x. 24; Heb. vi. 10</scripRef>. The duty
is <i>mutual;</i> we must both accept help from our brethren and
afford help to our brethren. [3.] A serviceableness to the
sanctification one of another: <i>You ought to wash one another's
feet,</i> 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 (<scripRef id="John.xiv-p48.4" osisRef="Bible:Matt.7.5" parsed="|Matt|7|5|0|0" passage="Mt 7:5">Matt. vii.
5</scripRef>), but it must not end there; we must sorrow for the
failings and follies of our brethren, much more for their gross
pollutions (<scripRef id="John.xiv-p48.5" osisRef="Bible:1Cor.5.2" parsed="|1Cor|5|2|0|0" passage="1Co 5:2">1 Cor. v. 2</scripRef>),
must wash our brethren's polluted feet in tears. We must faithfully
reprove them, and do what we can to bring them to repentance
(<scripRef id="John.xiv-p48.6" osisRef="Bible:Gal.6.1" parsed="|Gal|6|1|0|0" passage="Ga 6:1">Gal. vi. 1</scripRef>), and we must
admonish them, to prevent their falling into the mire; this is
washing their feet.</p>
<p class="indent" id="John.xiv-p49">4. Here is the ratifying and enforcing of
this command from the example of what Christ had now done: <i>If I
your Lord and Master have</i> done it to you, you ought to do it
<i>to one another.</i> He shows the cogency of this argument in two
things:—</p>
<p class="indent" id="John.xiv-p50">(1.) I am <i>your Master,</i> and you are
my disciples, and therefore you ought to <i>learn of me</i>
(<scripRef id="John.xiv-p50.1" osisRef="Bible:John.13.15" parsed="|John|13|15|0|0" passage="Joh 13:15"><i>v.</i> 15</scripRef>); for in
this, as in other things, <i>I have given you an example,</i> that
<i>you should do</i> to others <i>as I have done</i> 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, <i>Look on me, and do likewise</i> (<scripRef id="John.xiv-p50.2" osisRef="Bible:Judg.7.17" parsed="|Judg|7|17|0|0" passage="Jdg 7:17">Judg. vii. 17</scripRef>); like Abimelech, who said,
<i>What you have seen me do, make haste and do as I have done</i>
(<scripRef id="John.xiv-p50.3" osisRef="Bible:Judg.9.48" parsed="|Judg|9|48|0|0" passage="Jdg 9:48">Judg. ix. 48</scripRef>); and like
Cæsar, who called his soldiers, not <i>milites—soldiers,</i> but,
<i>commilitones—fellow-soldiers,</i> and whose usual word was, not
<i>Ite illue,</i> but <i>Venite huc;</i> not <i>Go,</i> but
<i>Come.</i> [2.] What good scholars we must be. We must <i>do as
he hath done;</i> for therefore he gave us a copy, that we should
write after it, that we might be as he was in this world (<scripRef id="John.xiv-p50.4" osisRef="Bible:1John.4.17" parsed="|1John|4|17|0|0" passage="1Jo 4:17">1 John iv. 17</scripRef>), and walk <i>as he
walked,</i> <scripRef id="John.xiv-p50.5" osisRef="Bible:1John.2.6" parsed="|1John|2|6|0|0" passage="1Jo 2:6">1 John ii. 6</scripRef>.
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 <i>become all things to all men,</i>
<scripRef id="John.xiv-p50.6" osisRef="Bible:1Cor.9.22" parsed="|1Cor|9|22|0|0" passage="1Co 9:22">1 Cor. ix. 22</scripRef>. What I have
done to your dirty feet that do you to the polluted souls of
sinners; <i>wash them.</i> 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 <i>compass God's altar.</i> 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.</p>
<p class="indent" id="John.xiv-p51">(2.) I am <i>your Master,</i> 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
(<scripRef id="John.xiv-p51.1" osisRef="Bible:John.13.16" parsed="|John|13|16|0|0" passage="Joh 13:16"><i>v.</i> 16</scripRef>) <i>the
servant is not greater than his Lord, neither he that is sent,</i>
though sent with all the pomp and power of an ambassador,
<i>greater than he that sent him.</i> Christ had urged this
(<scripRef id="John.xiv-p51.2" osisRef="Bible:Matt.10.24-Matt.10.25" parsed="|Matt|10|24|10|25" passage="Mt 10:24,25">Matt. x. 24, 25</scripRef>) 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 <i>greater than our Lord.</i> [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.</p>
</div><scripCom id="John.xiv-p51.3" osisRef="Bible:John.13.18-John.13.30" parsed="|John|13|18|13|30" passage="Joh 13:18-30" type="Commentary"/><div class="Commentary" id="Bible:John.13.18-John.13.30">
<h4 id="John.xiv-p51.4">The Treachery of Judas Foretold; The Anxiety
of the Disciples.</h4>
<p class="passage" id="John.xiv-p52">18 I speak not of you all: I know whom I have
chosen: but that the scripture may be fulfilled, He that eateth
bread with me hath lifted up his heel against me.   19 Now I
tell you before it come, that, when it is come to pass, ye may
believe that I am <i>he.</i>   20 Verily, verily, I say unto
you, He that receiveth whomsoever I send receiveth me; and he that
receiveth me receiveth him that sent me.   21 When Jesus had
thus said, he was troubled in spirit, and testified, and said,
Verily, verily, I say unto you, that one of you shall betray me.
  22 Then the disciples looked one on another, doubting of
whom he spake.   23 Now there was leaning on Jesus' bosom one
of his disciples, whom Jesus loved.   24 Simon Peter therefore
beckoned to him, that he should ask who it should be of whom he
spake.   25 He then lying on Jesus' breast saith unto him,
Lord, who is it?   26 Jesus answered, He it is, to whom I
shall give a sop, when I have dipped <i>it.</i> And when he had
dipped the sop, he gave <i>it</i> to Judas Iscariot, <i>the son</i>
of Simon.   27 And after the sop Satan entered into him. Then
said Jesus unto him, That thou doest, do quickly.   28 Now no
man at the table knew for what intent he spake this unto him.
  29 For some <i>of them</i> thought, because Judas had the
bag, that Jesus had said unto him, Buy <i>those things</i> that we
have need of against the feast; or, that he should give something
to the poor.   30 He then having received the sop went
immediately out: and it was night.</p>
<p class="indent" id="John.xiv-p53">We have here the discovery of Judas's plot
to betray his Master. Christ knew it from the beginning; but now
first he discovered it to his disciples, who did not expect Christ
should be betrayed, though he had often told them so, much less did
they suspect that one of them should do it. Now here,</p>
<p class="indent" id="John.xiv-p54">I. Christ gives them a general intimation
of it (<scripRef id="John.xiv-p54.1" osisRef="Bible:John.13.18" parsed="|John|13|18|0|0" passage="Joh 13:18"><i>v.</i> 18</scripRef>): <i>I
speak not of you all,</i> I cannot expect you will all do these
things, for <i>I know whom I have chosen,</i> and whom I have
passed by; but the scripture will be fulfilled (<scripRef id="John.xiv-p54.2" osisRef="Bible:Ps.41.9" parsed="|Ps|41|9|0|0" passage="Ps 41:9">Ps. xli. 9</scripRef>), <i>He that eateth bread with me
hath lifted up his heel against me.</i> He does not yet speak out,
either of the crime or the criminal, but raises their expectations
of a further discovery.</p>
<p class="indent" id="John.xiv-p55">1. He intimates to them that they were not
all right. He had said (<scripRef id="John.xiv-p55.1" osisRef="Bible:John.13.10" parsed="|John|13|10|0|0" passage="Joh 13:10"><i>v.</i>
10</scripRef>), <i>You are clean, but not all.</i> So here, <i>I
speak not of you all.</i> Note, What is said of the excellencies of
Christ's disciples cannot be said of all that are called so. The
word of Christ is a distinguishing word, which separates <i>between
cattle and cattle,</i> and will distinguish thousands into hell who
flattered themselves with hopes that they were going to heaven.
<i>I speak not of you all;</i> you my disciples and followers.
Note, There is a mixture of bad with good in the best societies, a
Judas among the apostles; it will be so till we come to the blessed
society into which shall enter nothing unclean or disguised.</p>
<p class="indent" id="John.xiv-p56">2. That he himself knew who were right, and
who were not: <i>I know whom I have chosen,</i> who the few are
that are chosen among the many that are called with the common
call. Note, (1.) Those that are chosen, Christ himself had the
choosing of them; he nominated the persons he undertook for. (2.)
Those that are chosen are known to Christ, for he never forgets any
whom he has once had in his thoughts of love, <scripRef id="John.xiv-p56.1" osisRef="Bible:2Tim.2.19" parsed="|2Tim|2|19|0|0" passage="2Ti 2:19">2 Tim. ii. 19</scripRef>.</p>
<p class="indent" id="John.xiv-p57">3. That in the treachery of him that proved
false to him the scripture was fulfilled, which takes off very much
both the surprise and offence of the thing. Christ took one into
his family whom he foresaw to be a traitor, and did not by
effectual grace prevent his being so, <i>that the scripture might
be fulfilled.</i> Let it not therefore be a stumbling-block to any;
for, though it do not at all lessen Judas's offence, it may lessen
our offence at it. The scripture referred to is David's complaint
of the treachery of some of his enemies; the Jewish expositors, and
ours from them generally understand it of Ahithophel: Grotius
thinks it intimates that the death of Judas would be like that of
Ahithophel. But because that psalm speaks of David's sickness, of
which we read nothing at the time of Ahithophel's deserting him, it
may better be understood of some other friend of his, that proved
false to him. This our Saviour applies to Judas. (1.) Judas, as an
apostle, was admitted to the highest privilege: he did <i>eat bread
with Christ.</i> He was familiar with him, and favoured by him, was
one of his family, one of those with whom he was intimately
conversant. David saith of his treacherous friend, He did eat <i>of
my bread;</i> but Christ, being poor, had no bread he could
properly call his own. He saith, He did <i>eat bread with me;</i>
such as he had by the kindness of his friends, that ministered to
him, his disciples had their share of, Judas among the rest.
Wherever he went, Judas was welcome with him, did not dine among
servants, but sat at table with his Master, ate of the same dish,
drank of the same cup, and in all respects fared as he fared. He
ate miraculous bread with him, when the loaves were multiplied, ate
the passover with him. Note, All that eat bread with Christ are not
his disciples indeed. See <scripRef id="John.xiv-p57.1" osisRef="Bible:1Cor.10.3-1Cor.10.5" parsed="|1Cor|10|3|10|5" passage="1Co 10:3-5">1 Cor. x.
3-5</scripRef>. (2.) Judas, as an apostate, was guilty of the
basest treachery: he <i>lifted up the heel</i> against Christ. [1.]
He forsook him, turned his back upon him, went out from the society
of his disciples, <scripRef id="John.xiv-p57.2" osisRef="Bible:John.13.30" parsed="|John|13|30|0|0" passage="Joh 13:30"><i>v.</i>
30</scripRef>. [2.] He despised him, shook off the dust of his feet
against him, in contempt of him and his gospel. Nay, [3.] He became
an enemy to him; spurned at him, as wrestlers do at their
adversaries, whom they would overthrow. Note, It is no new thing
for those that were Christ's seeming friends to prove his real
enemies. Those who pretended to magnify him magnify themselves
against him, and thereby prove themselves guilty, not only of the
basest ingratitude, but the basest treachery and
perfidiousness.</p>
<p class="indent" id="John.xiv-p58">II. He gives them a reason why he told them
beforehand of the treachery of Judas (<scripRef id="John.xiv-p58.1" osisRef="Bible:John.13.19" parsed="|John|13|19|0|0" passage="Joh 13:19"><i>v.</i> 19</scripRef>): "<i>Now I tell you before it
come,</i> before Judas has begun to put his wicked plot in
execution, <i>that when it is come to pass you may,</i> instead of
stumbling at it, be confirmed in your <i>belief that I am he,</i>
he that should come." 1. By his clear and certain foresight of
things to come, of which in this, as in other instances, he gave
incontestable proof, he proved himself to be the true God, before
whom all things are naked and open. Christ foretold that Judas
would betray him when there was no ground to suspect such a thing,
and so proved himself the eternal Word, which is a <i>discerner of
the thoughts and intents of the heart.</i> The prophecies of the
New Testament concerning the apostasy of the latter times (which we
have, <scripRef id="John.xiv-p58.2" osisRef="Bible:2Thess.2.1-2Thess.2.17 Bible:1Tim.4.1-1Tim.4.16" parsed="|2Thess|2|1|2|17;|1Tim|4|1|4|16" passage="2Th 2:1-17,1Ti 4:1-16">2 Thess. ii.; 1
Tim. iv.</scripRef>, and in the Apocalypse) being evidently
accomplished is a proof that those writings were divinely inspired,
and confirms our faith in the whole canon of scripture. 2. By this
application of the types and prophecies of the Old Testament to
himself, he proved himself to be the true Messiah, to whom <i>all
the prophets bore witness.</i> Thus <i>it was written, and thus it
behoved Christ to suffer,</i> and he suffered just as it was
written, <scripRef id="John.xiv-p58.3" osisRef="Bible:Luke.24.25-Luke.24.26 Bible:John.8.28" parsed="|Luke|24|25|24|26;|John|8|28|0|0" passage="Lu 24:25,26,Joh 8:28">Luke xxiv. 25,
26; <i>ch.</i> viii. 28</scripRef>.</p>
<p class="indent" id="John.xiv-p59">III. He gives a word of encouragement to
his apostles, and all his ministers whom he employs in his service
(<scripRef id="John.xiv-p59.1" osisRef="Bible:John.13.20" parsed="|John|13|20|0|0" passage="Joh 13:20"><i>v.</i> 20</scripRef>): <i>He that
receiveth whomsoever I send receiveth me.</i> The purport of these
words is the same with what we have in other scriptures, but it is
not easy to make out their coherence here. Christ had told his
disciples that they must humble and abase themselves. "Now," saith
he, "though there may be those that will despise you for your
condescension, yet there will be those that will do you honour, and
shall be honoured for so doing." Those who know themselves
dignified by Christ's commission may be content to be vilified in
the world's opinion. Or, he intended to silence the scruples of
those who, because there was a traitor among the apostles, would be
shy of receiving any of them; for, if one of them was false to his
Master, to whom would any of them be true? <i>Ex uno disce
omnes—They are all alike.</i> No, as Christ will think never the
worse of them for Judas's crime, so he will stand by them, and own
them, and will raise up such as shall receive them. Those that had
received Judas when he was a preacher, and perhaps were converted
and edified by his preaching, were never the worse, nor should
reflect upon it with any regret, though he afterwards proved a
traitor; for he was one whom Christ sent. We cannot know what men
are, much less what they will be, but those who appear to be sent
of Christ we must receive, till the contrary appear. Though some,
by entertaining strangers, have entertained robbers unawares, yet
we must still be hospitable, for thereby some have entertained
angels. The abuses put upon our charity, though ordered with ever
so much discretion, will neither justify our uncharitableness, nor
lose us the reward of our charity. 1. We are here encouraged to
receive ministers as <i>sent of Christ: "He that receiveth
whomsoever I send,</i> though weak and poor, and subject to like
passions as others (for as the law, so the gospel, <i>makes men
priests that have infirmity</i>), yet if he deliver my message, and
be regularly called and appointed to do so, and as an officer give
himself to the word and prayer, he that entertains him shall be
owned as a friend of mine." Christ was now leaving the world, but
he would leave an order of men to be his agents, to deliver his
word, and those who receive <i>this,</i> in the light and love of
it, receive <i>him.</i> To believe the doctrine of Christ, and obey
his law, and accept the salvation offered upon the terms proposed;
this is receiving those whom Christ sends, and it is <i>receiving
Christ Jesus the Lord</i> himself. 2. We are here encouraged to
receive Christ as sent of God: <i>He that</i> thus <i>receiveth
me,</i> that receiveth Christ in his ministers, receiveth the
Father also, for they come upon his errand likewise, baptizing in
the name of the Father, as well as of the Son. Or, in general,
<i>He that receiveth me</i> as his prince and Saviour receiveth
<i>him that sent me</i> as his portion and felicity. Christ was
sent of God, and in embracing his religion we embrace the <i>only
true</i> religion.</p>
<p class="indent" id="John.xiv-p60">IV. Christ more particularly notifies to
them the plot which one of their number was now hatching against
him (<scripRef id="John.xiv-p60.1" osisRef="Bible:John.13.21" parsed="|John|13|21|0|0" passage="Joh 13:21"><i>v.</i> 21</scripRef>):
<i>When Jesus had thus said</i> in general, to prepare them for a
more particular discovery, he was <i>troubled in spirit,</i> and
showed it by some gesture or sign, and <i>he testified,</i> he
solemnly declared it (<i>cum animo testandi—with the solemnity of
a witness on oath), "One of you shall betray me;</i> one of you my
apostles and constant followers." None indeed could be said to
<i>betray</i> him but those in whom he reposed a confidence, and
who were the witnesses of his retirements. This did not determine
Judas to the sin by any fatal necessity; for, though the event did
follow according to the prediction, yet not from the prediction.
Christ is not the author of sin; yet as to this heinous sin of
Judas, 1. Christ foresaw it; for even that which is secret and
future, and hidden from the eyes of all living, naked and open
before the eyes of Christ. He <i>knows what is in men</i> better
than they do themselves (<scripRef id="John.xiv-p60.2" osisRef="Bible:2Kgs.8.12" parsed="|2Kgs|8|12|0|0" passage="2Ki 8:12">2 Kings viii.
12</scripRef>), and therefore sees what will be done by them. <i>I
knew that thou wouldest deal very treacherously,</i> <scripRef id="John.xiv-p60.3" osisRef="Bible:Isa.48.8" parsed="|Isa|48|8|0|0" passage="Isa 48:8">Isa. xlviii. 8</scripRef>. 2. He foretold it,
not only for the sake of the rest of the disciples, but for the
sake of Judas himself, that he might take warning, and recover
himself out of the snare of the devil. Traitors proceed not in
their plots when they find they are discovered; surely Judas, when
he finds that his Master knows his design, will retreat in time; if
not, it will aggravate his condemnation. 3. He spoke of it with a
manifest concern; he was <i>troubled in spirit</i> when he
mentioned it. He had often spoken of his own sufferings and death,
without any such trouble of spirit as he here manifested when he
spoke of the ingratitude and treachery of Judas. This touched him
in a tender part. Note, The falls and miscarriages of the disciples
of Christ are a great trouble of spirit to their Master; the sins
of Christians are the grief of Christ. "What! <i>One of you betray
me?</i> You that have received from me such distinguishing favours;
you that I had reason to think would be firm to me, that have
professed such a respect for me; what iniquity have you found in me
that one of you should betray me?" This went to his heart, as the
undutifulness of children grieves those who have <i>nourished and
brought them up,</i> <scripRef id="John.xiv-p60.4" osisRef="Bible:Isa.1.2" parsed="|Isa|1|2|0|0" passage="Isa 1:2">Isa. i.
2</scripRef>. See <scripRef id="John.xiv-p60.5" osisRef="Bible:Ps.95.10 Bible:Isa.63.10" parsed="|Ps|95|10|0|0;|Isa|63|10|0|0" passage="Ps 95:10,Isa 63:10">Ps. xcv.
10; Isa. liii. 10</scripRef>.</p>
<p class="indent" id="John.xiv-p61">V. The disciples quickly take the alarm.
They knew their Master would neither deceive them nor jest with
them; and therefore <i>looked one upon another,</i> with a manifest
concern, <i>doubting of whom he spake.</i> 1. By looking one upon
another they evinced the trouble they were in upon this notice
given them; it struck such a horror upon them that they knew not
well which way to look, nor what to say. They saw their Master
troubled, and therefore they were troubled. This was at a feast
where they were cheerfully entertained; but hence we must be taught
to rejoice with trembling, and as though we rejoiced not. When
David wept for his son's rebellion, all his followers wept with him
(<scripRef id="John.xiv-p61.1" osisRef="Bible:2Sam.15.30" parsed="|2Sam|15|30|0|0" passage="2Sa 15:30">2 Sam. xv. 30</scripRef>); so
Christ's disciples here. Note, That which grieves Christ is, and
should be, a grief to all that are his, particularly the scandalous
miscarriages of those that are called by his name: <i>Who is
offended, and I burn not?</i> 2. Hereby they endeavoured to
<i>discover</i> the traitor. They looked wistfully in one another's
face, to see who blushed, or, by some disorder in the countenance,
manifested guilt in the heart, upon this notice; but, while those
who were faithful had their consciences so clear that they could
<i>lift up their faces without spot,</i> he that was false had his
conscience so seared that he was not ashamed, neither could he
blush, and so no discovery could be made in this way. Christ thus
perplexed his disciples for a time, and put them into confusion,
that he might <i>humble them, and prove them,</i> might excite in
them a jealousy of themselves, and an indignation at the baseness
of Judas. It is good for us sometimes to be put to a gaze, to be
put to a pause.</p>
<p class="indent" id="John.xiv-p62">VI. The disciples were solicitous to get
their Master to explain himself, and to tell them particularly whom
he meant; for nothing but this can put them out of their present
pain, for each of them thought he had as much reason to suspect
himself as any of his brethren; now,</p>
<p class="indent" id="John.xiv-p63">1. Of all the disciples John was most fit
to ask, because he was the favourite, and sat next his Master
(<scripRef id="John.xiv-p63.1" osisRef="Bible:John.13.23" parsed="|John|13|23|0|0" passage="Joh 13:23"><i>v.</i> 23</scripRef>): <i>There
was leaning on Jesus's bosom one of the disciples whom Jesus
loved.</i> It appears that this was John, by comparing <scripRef id="John.xiv-p63.2" osisRef="Bible:John.21.20 Bible:John.21.24" parsed="|John|21|20|0|0;|John|21|24|0|0" passage="Joh 21:20,24"><i>ch.</i> xxi. 20, 24</scripRef>. Observe,
(1.) The particular kindness which Jesus had for him; he was known
by this periphrasis, that he was <i>the disciple whom Jesus
loved.</i> He loved them all (<scripRef id="John.xiv-p63.3" osisRef="Bible:John.13.1" parsed="|John|13|1|0|0" passage="Joh 13:1"><i>v.</i> 1</scripRef>), but John was particularly dear
to him. His name signifies <i>gracious.</i> Daniel, who was
honoured with the revelations of the Old Testament, as John of the
New, was <i>a man greatly beloved,</i> <scripRef id="John.xiv-p63.4" osisRef="Bible:Dan.9.23" parsed="|Dan|9|23|0|0" passage="Da 9:23">Dan. ix. 23</scripRef>. Note, Among the disciples of
Christ some are dearer to him than others. (2.) His place and
posture at this time: He was <i>leaning on Jesus's bosom.</i> Some
say that it was the fashion in those countries to sit at meat in a
leaning posture, so that the second lay in the bosom of the first,
and so on, which does not seem probable to me, for in such a
posture as this they could neither eat nor drink conveniently; but,
whether this was the case or not, John now <i>leaned on Christ's
bosom,</i> and it seems to be an extraordinary expression of
endearment used at this time. Note, There are some of Christ's
disciples whom he lays in his bosom, who have more free and
intimate communion with him than others. The Father loved the Son,
and laid him <i>in his bosom</i> (<scripRef id="John.xiv-p63.5" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i. 18</scripRef>), and believers are in like
manner one with Christ, <scripRef id="John.xiv-p63.6" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>ch.</i>
xvii. 21</scripRef>. This honour all the saints shall have shortly
in the bosom of Abraham. Those who lay themselves at Christ's feet,
he will lay in his bosom. (3.) Yet he conceals his name, because he
himself was the penman of the story. He put this instead of his
name, to show that he was pleased with it; it is his title of
honour, that he was <i>the disciple whom Jesus loved,</i> as in
David's and Solomon's court there was one that was the <i>king's
friend;</i> yet he does not put his name down, to show that he was
not proud of it, nor would seem to boast of it. Paul in a like case
saith, <i>I knew a man in Christ.</i></p>
<p class="indent" id="John.xiv-p64">2. Of all the disciples Peter was most
forward to know, <scripRef id="John.xiv-p64.1" osisRef="Bible:John.13.24" parsed="|John|13|24|0|0" passage="Joh 13:24"><i>v.</i>
24</scripRef>. Peter, sitting at some distance, beckoned to John,
by some sign or other, to ask. Peter was generally the leading man,
most apt to put himself forth; and, where men's natural tempers
lead them to be thus bold in answering and asking, if kept under
the laws of humility and wisdom, they make men very serviceable.
God gives his gifts variously; but that the forward men in the
church may not think too well of themselves, nor the modest be
discouraged, it must be noted that it was not Peter, but John, that
was the beloved disciple. Peter was desirous to know, not only that
he might be sure it was not he, but that, knowing who it was, they
might withdraw from him, and guard against him, and, if possible,
prevent his design. It were a desirable thing, we should think, to
know who in the church will deceive us; yet let this
suffice—Christ knows, though we do not. The reason why Peter did
not himself ask was because John had a much fairer opportunity, by
the advantage of his seat at table, to whisper the question into
the ear of Christ, and to receive a like private answer. It is good
to improve our interest in those that are near to Christ, and to
engage their prayers for us. Do we know any that we have reason to
think lie in Christ's bosom? Let us beg of them to speak a good
word for us.</p>
<p class="indent" id="John.xiv-p65">3. The question was asked accordingly
(<scripRef id="John.xiv-p65.1" osisRef="Bible:John.13.25" parsed="|John|13|25|0|0" passage="Joh 13:25"><i>v.</i> 25</scripRef>): <i>He
then, lying at the breast of Jesus,</i> and so having the
convenience of whispering with him, <i>saith unto him, Lord, who is
it?</i> Now here John shows, (1.) A regard to his fellow-disciple,
and to the motion he made. Though Peter had not the honour he had
at this time, yet he did not therefore disdain to take the hint and
intimation he gave him. Note, Those who lie in Christ's bosom may
often learn from those who lie at his feet something that will be
profitable for them, and be reminded of that which they did not of
themselves think of. John was willing to gratify Peter herein,
having so fair an opportunity for it. As every one hath received
the gift, so let him minister the same for a common good, <scripRef id="John.xiv-p65.2" osisRef="Bible:Rom.12.6" parsed="|Rom|12|6|0|0" passage="Ro 12:6">Rom. xii. 6</scripRef>. (2.) A reverence of his
Master. Though he whispered this in Christ's ear, yet he called him
Lord; the familiarity he was admitted to did not at all lessen his
respect for his Master. It becomes us to use a reverence in
expression, and to observe a decorum even in our secret devotions,
which no eye is a witness to, as well as in public assemblies. The
more intimate communion gracious souls have with Christ, the more
sensible they are of his worthiness and their own unworthiness, as
<scripRef id="John.xiv-p65.3" osisRef="Bible:Gen.18.27" parsed="|Gen|18|27|0|0" passage="Ge 18:27">Gen. xviii. 27</scripRef>.</p>
<p class="indent" id="John.xiv-p66">4. Christ gave a speedy answer to this
question, but whispered it in John's ear; for it appears (<scripRef id="John.xiv-p66.1" osisRef="Bible:John.13.29" parsed="|John|13|29|0|0" passage="Joh 13:29"><i>v.</i> 29</scripRef>) that the rest were
still ignorant of the matter. <i>He it is to whom I shall give a
sop,</i> <b><i>psomion</i></b>—<i>a morsel, a crust, when I have
dipped it</i> in the sauce. And <i>when he had dipped the sop,</i>
John strictly observing his motion, <i>he gave it to Judas;</i> and
Judas took it readily enough, not suspecting the design of it, but
glad of a savoury bit, to make up his mouth with. (1.) Christ
notified the traitor by a sign. He could have told John by name who
he was (The adversary and enemy is that wicked Judas, he is the
traitor, and none but he); but thus he would exercise the
observation of John, and intimate what need his ministers have of a
spirit of discerning; for the false brethren we are to stand upon
our guard against are not made known to us by words, but by signs;
they are to be known to us by <i>their fruits,</i> by <i>their
spirits;</i> it requires great diligence and care to form a right
judgment upon them. (2.) That sign was a sop which Christ gave him,
a very proper sign, because it was the fulfilling of the scripture
(<scripRef id="John.xiv-p66.2" osisRef="Bible:John.13.18" parsed="|John|13|18|0|0" passage="Joh 13:18"><i>v.</i> 18</scripRef>) that the
traitor should be one that <i>ate bread with him,</i> that was at
this time a fellow-commoner with him. It had likewise a
significancy in it, and teaches us, [1.] That Christ sometimes
gives sops to traitors; worldly riches, honours, and pleasures are
sops (if I may so speak), which Providence sometimes gives into the
hands of wicked men. Judas perhaps thought himself a favourite
because he had the sop, like Benjamin at Joseph's table, a mess by
himself; thus the prosperity of fools, like a stupifying sop, helps
to <i>destroy them.</i> [2.] That we must not be outrageous against
those whom we know to be very malicious against us. Christ carved
to Judas as kindly as to any at the table, though he knew he was
then plotting his death. <i>If thine enemy hunger, feed him;</i>
this is to do as Christ does.</p>
<p class="indent" id="John.xiv-p67">VII. Judas himself, instead of being
convinced hereby of his wickedness, was the more confirmed in it,
and the warning given him was to him a <i>savour of death unto
death;</i> for it follows,</p>
<p class="indent" id="John.xiv-p68">1. The devil hereupon took possession of
him (<scripRef id="John.xiv-p68.1" osisRef="Bible:John.13.27" parsed="|John|13|27|0|0" passage="Joh 13:27"><i>v.</i> 27</scripRef>):
<i>After the sop, Satan entered into him:</i> not to make him
melancholy, nor drive him distracted, which was the effect of his
possessing some; not to hurry him into the fire, nor into the
water; happy had it been for him if that had been the worst of it,
or if with the swine he had been choked in the sea; but Satan
entered into him to possess him with a prevailing prejudice against
Christ and his doctrine, and a contempt of him, as one whose life
was of small value, to excite in him a covetous desire of the wages
of unrighteousness and a resolution to stick at nothing for the
obtaining of them. But,</p>
<p class="indent" id="John.xiv-p69">(1.) Was not Satan in him before? How then
is it said that now <i>Satan entered into him?</i> Judas was all
along a devil (<scripRef id="John.xiv-p69.1" osisRef="Bible:John.6.70" parsed="|John|6|70|0|0" passage="Joh 6:70"><i>ch.</i> vi.
70</scripRef>), a son of perdition, but now Satan gained a more
full possession of him, had a <i>more abundant entrance</i> into
him. His purpose to betray his Master was now ripened into a fixed
resolution; now he returned with seven other spirits more wicked
than himself, <scripRef id="John.xiv-p69.2" osisRef="Bible:Luke.11.26" parsed="|Luke|11|26|0|0" passage="Lu 11:26">Luke xi. 26</scripRef>.
Note, [1.] Though the devil is in every wicked man that does his
works (<scripRef id="John.xiv-p69.3" osisRef="Bible:Eph.2.2" parsed="|Eph|2|2|0|0" passage="Eph 2:2">Eph. ii. 2</scripRef>), yet
sometimes he enters more manifestly and more powerfully than at
other times, when he puts them upon some enormous wickedness, which
humanity and natural conscience startle at. [2.] Betrayers of
Christ have much of the devil in them. Christ speaks of the sin of
Judas as greater than that of any of his persecutors.</p>
<p class="indent" id="John.xiv-p70">(2.) How came Satan to enter into him
<i>after the sop?</i> Perhaps he was presently aware that it was
the discovery of him, and it made him desperate in his resolutions.
Many are made worse by the gifts of Christ's bounty, and are
confirmed in their impenitency by that which should have led them
to repentance. The <i>coals of fire heaped upon their heads,</i>
instead of melting them, harden them.</p>
<p class="indent" id="John.xiv-p71">2. Christ hereupon dismissed him, and
delivered him up to his own heart's lusts: <i>Then said Jesus unto
him, What thou doest, do quickly.</i> This is not to be understood
as either advising him to his wickedness or warranting him in it;
but either, (1.) As abandoning him to the conduct and power of
Satan. Christ knew that Satan had entered into him, and had
peaceable possession; and now he gives him up as hopeless. The
various methods Christ had used for his conviction were
ineffectual; and therefore, "What thou doest thou wilt do quickly;
if thou art resolved to ruin thyself, go on, and take what comes."
Note, When the evil spirit is willingly admitted, the good Spirit
justly withdraws. Or, (2.) As challenging him to do his worst:
"Thou art plotting against me, put thy plot in execution and
welcome, the sooner the better, I do not fear thee, I am ready for
thee." Note, our Lord Jesus was very forward to suffer and die for
us, and was impatient of delay in the perfecting of his
undertaking. Christ speaks of Judas's betraying him as a thing he
was now doing, though he was only purposing it. Those who are
contriving and designing mischief are, in God's account, doing
mischief.</p>
<p class="indent" id="John.xiv-p72">3. Those that were at table understood not
what he meant, because they did not hear what he whispered to John
(<scripRef id="John.xiv-p72.1" osisRef="Bible:John.13.28-John.13.29" parsed="|John|13|28|13|29" passage="Joh 13:28,29"><i>v.</i> 28, 29</scripRef>):
<i>No man at table,</i> neither the disciples nor any other of the
guests, except John, <i>knew for what intent</i> he spoke this to
him. (1.) They did not suspect that Christ said it to Judas as a
traitor, because it did not enter into their heads that Judas was
such a one, or would prove so. Note, It is an excusable dulness in
the disciples of Christ not to be quick-sighted in their censures.
Most are ready enough to say, when they hear harsh things spoken in
general, Now such a one is meant, and now such a one; but Christ's
disciples were so well taught to love one another that they could
not easily learn to suspect one another; <i>charity thinks no
evil.</i> (2.) They therefore took it for granted that he said it
to him as a trustee, or treasurer of the household, giving him
order for the laying out of some money. Their surmises in this case
discover to us for what uses and purposes our Lord Jesus commonly
directed payments out of that little stock he had, and so teach us
how to honour the Lord with our substance. They concluded something
was to be laid out, either, [1.] In works of piety: <i>Buy those
things that we have need of against the feast.</i> Though he
borrowed a room to eat the passover in, yet he bought in provision
for it. That is to be reckoned well bestowed which is laid out upon
<i>those things we have need of</i> for the maintenance of God's
ordinances among us; and we have the less reason to grudge that
expense now because our gospel-worship is far from being so
chargeable as the legal worship was. [2.] Or in works of charity:
<i>That he should give something to the poor.</i> By this it
appears, <i>First,</i> That our Lord Jesus, though he lived upon
alms himself (<scripRef id="John.xiv-p72.2" osisRef="Bible:Luke.8.3" parsed="|Luke|8|3|0|0" passage="Lu 8:3">Luke viii. 3</scripRef>),
yet gave alms to the poor, a little out of a little. Though he
might very well be excused, not only because he was poor himself,
but because he did so much good in other ways, curing so many
<i>gratis;</i> yet, to set us an example, he gave, for the relief
of the poor, out of that which he had for the subsistence of his
family; see <scripRef id="John.xiv-p72.3" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28">Eph. iv. 28</scripRef>.
<i>Secondly,</i> That the time of a religious feast was thought a
proper time for works of charity. When he celebrated the passover
he ordered something for the poor. When we experience God's bounty
to us, this should make us bountiful to the poor.</p>
<p class="indent" id="John.xiv-p73">4. Judas hereupon sets himself vigorously
to pursue his design against him: He <i>went away.</i> Notice is
taken,</p>
<p class="indent" id="John.xiv-p74">(1.) Of his speedy departure: <i>He went
out presently,</i> and quitted the house, [1.] For fear of being
more plainly discovered to the company, for, if he were, he
expected they would all fall upon him, and be the death of him, or
at least of his project. [2.] He went out as one weary of Christ's
company and the society of his apostles. Christ needed not to expel
him, he expelled himself. Note, Withdrawing from the communion of
the faithful is commonly the first overt-act of a backslider, and
the beginning of an apostasy. [3.] <i>He went out</i> to prosecute
his design, to look for those with whom he was to make his bargain,
and to settle the agreement with them. Now that Satan had got into
him he hurried him on with precipitation, lest he should see his
error and repent of it.</p>
<p class="indent" id="John.xiv-p75">(2.) Of the time of his departure: <i>It
was night.</i> [1.] Though it was night, an unseasonable time for
business, yet, Satan having entered into him, he made no difficulty
of the coldness and darkness of the night. This should shame us out
of our slothfulness and cowardice in the service of Christ, that
the devil's servants are so earnest and venturous in his service.
[2.] Because it was night, and this gave him advantage of privacy
and concealment. He was not willing to be <i>seen</i> treating with
the chief priests, and therefore chose the dark night as the
fittest time for such works of darkness. Those whose deeds are evil
love darkness rather than light. See <scripRef id="John.xiv-p75.1" osisRef="Bible:Job.24.13" parsed="|Job|24|13|0|0" passage="Job 24:13">Job xxiv. 13</scripRef>, &amp;c.</p>
</div><scripCom id="John.xiv-p75.2" osisRef="Bible:John.13.31-John.13.35" parsed="|John|13|31|13|35" passage="Joh 13:31-35" type="Commentary"/><div class="Commentary" id="Bible:John.13.31-John.13.35">
<h4 id="John.xiv-p75.3">Christ's Departure
Predicted.</h4>
<p class="passage" id="John.xiv-p76">31 Therefore, when he was gone out, Jesus said,
Now is the Son of man glorified, and God is glorified in him.
  32 If God be glorified in him, God shall also glorify him in
himself, and shall straightway glorify him.   33 Little
children, yet a little while I am with you. Ye shall seek me: and
as I said unto the Jews, Whither I go, ye cannot come; so now I say
to you.   34 A new commandment I give unto you, That ye love
one another; as I have loved you, that ye also love one another.
  35 By this shall all <i>men</i> know that ye are my
disciples, if ye have love one to another.</p>
<p class="indent" id="John.xiv-p77">This and what follows, to the end of
<scripRef id="John.xiv-p77.1" osisRef="Bible:John.13.31-John.14.33" parsed="|John|13|31|14|33" passage="Joh 13:31-14:33"><i>ch.</i> xiv.</scripRef>, was
Christ's table-talk with his disciples. When supper was done, Judas
went out; but what did the Master and his disciples do, whom he
left sitting at table? They applied themselves to profitable
discourse, to teach us as much as we can to make conversation with
our friends at table serviceable to religion. Christ begins this
discourse. The more forward we are humbly to promote that
communication which is good, and to the use of edifying, the more
like we are to Jesus Christ. Those especially that by their place,
reputation, and gifts, <i>command the company,</i> to whom <i>men
give ear,</i> ought to use the interest they have in other respects
as an opportunity of doing them good. Now our Lord Jesus discourses
with them (and probably discourses much more largely than is here
recorded),</p>
<p class="indent" id="John.xiv-p78">I. Concerning the great mystery of his own
death and sufferings, about which they were as yet so much in the
dark that they could not persuade themselves to expect the thing
itself, much less did they understand the meaning of it; and
therefore Christ gives them such instructions concerning it as made
the offence of the cross to cease. Christ did not begin this
discourse till Judas was gone out, for he was a false brother. The
presence of wicked people is often a hindrance to good discourse.
When Judas <i>was gone out,</i> Christ said, <i>now is the Son of
man glorified;</i> now that Judas is discovered and discarded, who
was a spot in their love-feast and a scandal to their family,
<i>now is the Son of man glorified.</i> Note, Christ is glorified
by the purifying of Christian societies: corruptions in his church
are a reproach to him; the purging out of those corruptions rolls
away the reproach. Or, rather, now Judas was gone to set the wheels
a-going, in order to his being put to death, and the thing was
likely to be effected shortly: <i>Now is the Son of man
glorified,</i> meaning, <i>Now he is crucified.</i></p>
<p class="indent" id="John.xiv-p79">1. Here is something which Christ instructs
them in, concerning his sufferings, that was very
<i>comforting.</i></p>
<p class="indent" id="John.xiv-p80">(1.) That he should himself be glorified in
them. Now the Son of man is to be exposed to the greatest ignominy
and disgrace, to be despitefully used to the last degree, and
dishonoured both by the cowardice of his friends and the insolence
of his enemies; yet <i>now he is glorified;</i> For, [1.] Now he is
to obtain a glorious victory over Satan and all the powers of
darkness, to spoil them, and triumph over them. He is now
<i>girding on the harness,</i> to take the field against these
adversaries of God and man, with as great an assurance as if he had
<i>put it off.</i> [2.] Now he is to work out a glorious
deliverance for his people, by his death to reconcile them to God,
and bring in an everlasting righteousness and happiness for them;
to shed that blood which is to be an inexhaustible fountain of joys
and blessings to all believers. [3.] Now he is to give a glorious
example of self-denial and patience under the cross, courage and
contempt of the world, zeal for the glory of God, and love to the
souls of men, such as will make him to be for ever admired and had
in honour. Christ had been glorified in many miracles he had
wrought, and yet he speaks of his being glorified <i>now</i> in his
sufferings, as if that were more than all his other glories in his
humble state.</p>
<p class="indent" id="John.xiv-p81">(2.) That God the Father should be
glorified in them. The sufferings of Christ were, [1.] The
satisfaction of God's justice, and so God was glorified in them.
Reparation was thereby made with great advantage for the wrong done
him in his honour by the sin of man. The ends of the law were
abundantly answered, and the glory of his government effectually
asserted and maintained. [2.] They were the manifestation of his
holiness and mercy. The attributes of God shine brightly in
creation and providence, but much more in the work of redemption;
see <scripRef id="John.xiv-p81.1" osisRef="Bible:1Cor.1.24 Bible:2Cor.4.6" parsed="|1Cor|1|24|0|0;|2Cor|4|6|0|0" passage="1Co 1:24,2Co 4:6">1 Cor. i. 24; 2 Cor. iv.
6</scripRef>. God is love, and herein he hath commended his
love.</p>
<p class="indent" id="John.xiv-p82">(3.) That he should himself be greatly
glorified after them, in consideration of God's being greatly
glorified by them, <scripRef id="John.xiv-p82.1" osisRef="Bible:John.13.32" parsed="|John|13|32|0|0" passage="Joh 13:32"><i>v.</i>
32</scripRef>. Observe how he enlarges upon it. [1.] He is sure
that God will glorify him; and those whom God glorifies are
glorious indeed. Hell and earth set themselves to vilify Christ,
but God resolved to glorify him, and he did it. He glorified him in
his sufferings by the amazing signs and wonders, both in heaven and
earth, which attended them, and extorted even from his crucifiers
an acknowledgment that he was the Son of God. But especially after
his sufferings he glorified him, when he set him <i>at his own
right hand,</i> gave him a <i>name above every name.</i> [2.] That
he will glorify him <i>in himself</i>—<b><i>en heauto</i></b>.
Either, <i>First,</i> In Christ himself. He will glorify him in his
own person, and not only in his kingdom among men. This supposes
his speedy resurrection. A common person may be honoured after his
death, in his memory or posterity, but Christ was honoured in
<i>himself.</i> Or, <i>secondly,</i> in God himself. God will
glorify him <i>with himself,</i> as it is explained, <scripRef id="John.xiv-p82.2" osisRef="Bible:John.17.5" parsed="|John|17|5|0|0" passage="Joh 17:5"><i>ch.</i> xvii. 5</scripRef>. <i>He shall sit
down with the Father upon his throne,</i> <scripRef id="John.xiv-p82.3" osisRef="Bible:Rev.3.21" parsed="|Rev|3|21|0|0" passage="Re 3:21">Rev. iii. 21</scripRef>. This is true glory. [3.] That he
will glorify him straightway. He looked upon the joy and glory set
before him, not only as great, but as near; and his sorrows and
sufferings short and soon over. Good services done to earthly
princes often remain long unrewarded; but Christ had his
preferments presently. It was but forty hours (or not so much) from
his death to his resurrection, and forty days thence to his
ascension, so that it might well be said that he was <i>straightway
glorified,</i> <scripRef id="John.xiv-p82.4" osisRef="Bible:Ps.16.10" parsed="|Ps|16|10|0|0" passage="Ps 16:10">Ps. xvi. 10</scripRef>.
[4.] All this in consideration of God's being glorified in and by
his sufferings: <i>Seeing God is glorified in him,</i> and receives
honour from his sufferings, God shall in like manner glorify him in
himself, and give honour to him. Note, <i>first,</i> In the
exaltation of Christ there was a regard had to his humiliation, and
a reward given for it. <i>Because he humbled himself, therefore God
highly exalted him.</i> If the Father be so great a gainer in his
glory by the death of Christ, we may be sure that the Son shall be
no loser in his. See the covenant between them, <scripRef id="John.xiv-p82.5" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>. <i>Secondly,</i> Those who
mind the business of glorifying God no doubt shall have the
happiness of being glorified with him.</p>
<p class="indent" id="John.xiv-p83">2. Here is something that Christ instructs
them in, concerning his sufferings, which was <i>awakening,</i> for
as yet they were slow of heart to understand it (<scripRef id="John.xiv-p83.1" osisRef="Bible:John.13.33" parsed="|John|13|33|0|0" passage="Joh 13:33"><i>v.</i> 33</scripRef>): <i>Little children, yet a
little while I am with you,</i> &amp;c. Two things Christ here
suggests, to quicken his disciples to improve their present
opportunities; two serious words:—</p>
<p class="indent" id="John.xiv-p84">(1.) That his stay in this world, to be
with them here, they would find to be very short. <i>Little
children.</i> This compellation does not bespeak so much their
weakness as his tenderness and compassion; he speaks to them with
the affection of a father, now that he is about to leaven them, and
to leave blessings with them. Know this, then, that <i>yet a little
while I am with you.</i> Whether we understand this as referring to
his death or his ascension it comes much to one; he had but a
little time to spend with them, and therefore, [1.] Let them
improve the advantage they now had. If they had any good question
to ask, if they would have any advice, instruction, or comfort, let
them speak quickly; for <i>yet a little while I am with you.</i> We
must make the best of the helps we have for our souls while we have
them, because we shall not have them long; they will be taken from
us, or we from them. [2.] Let them not doat upon his bodily
presence, as if their happiness and comfort were bound up in that;
no, they must think of living without it; not be always little
children, but go alone, without their nurses. Ways and means are
appointed but for a <i>little while,</i> and are not to be rested
in, but pressed through to our rest, to which they have a
reference.</p>
<p class="indent" id="John.xiv-p85">(2.) That their following him to the other
world, to be with him there, they would find to be very difficult.
What he had said to the Jews (<scripRef id="John.xiv-p85.1" osisRef="Bible:John.7.34" parsed="|John|7|34|0|0" passage="Joh 7:34"><i>ch.</i> vii. 34</scripRef>) he saith to his
disciples; for they have need to be quickened by the same
considerations that are propounded for the convincing and awakening
of sinners. Christ tells them here, [1.] That when he was gone they
would feel the want of him; <i>You shall seek me,</i> that is "you
shall wish you had me again with you." We are often taught the
worth of mercies by the want of them. Though the presence of the
Comforter yielded them real and effectual relief in straits and
difficulties, yet it was not such a <i>sensible</i> satisfaction as
his bodily presence would have been to those who had been used to
it. But observe, Christ said to the Jews, You shall seek me and
<i>not find me;</i> but to the disciples he only saith, <i>You
shall seek me,</i> intimating that though they should not find his
bodily presence any more than the Jews, yet they should find that
which was tantamount, and should not seek in vain. When they sought
his body in the sepulchre, though they did not find it, yet they
sought to good purpose. [2.] That whither he went they <i>could not
come,</i> which suggests to them high thoughts of him, who was
going to an invisible inaccessible world, to dwell in that <i>light
which none can approach unto;</i> and also low thoughts of
themselves, and serious thoughts of their future state. Christ
tells them that they could not follow him (as Joshua told the
people that they could not serve the Lord) only to quicken them to
so much the more diligence and care. They could not follow him to
his cross, for they had not courage and resolution; it appeared
that they could not when they all forsook him and fled. Nor could
they follow him to his crown, for they had not a sufficiency of
their own, nor were their work and warfare yet finished.</p>
<p class="indent" id="John.xiv-p86">II. He discourses with them concerning the
great duty of brotherly love (<scripRef id="John.xiv-p86.1" osisRef="Bible:John.13.34-John.13.35" parsed="|John|13|34|13|35" passage="Joh 13:34,35"><i>v.</i> 34, 35</scripRef>): <i>You shall love one
another.</i> Judas was now gone out, and had proved himself a false
brother; but they must not therefore harbour such jealousies and
suspicions one of another as would be the bane of love: though
there was one Judas among them, yet they were not all Judases. Now
that the enmity of the Jews against Christ and his followers was
swelling to the height, and they must expect such treatment as
their Master had, it concerned them by brotherly love to strengthen
one another's hands. Three arguments for mutual love are here
urged:—</p>
<p class="indent" id="John.xiv-p87">1. The command of their Master (<scripRef id="John.xiv-p87.1" osisRef="Bible:John.13.34" parsed="|John|13|34|0|0" passage="Joh 13:34"><i>v.</i> 34</scripRef>): <i>A new commandment
I give unto you.</i> He not only commends it as amiable and
pleasant, not only counsels it as excellent and profitable, but
commands it, and makes it one of the fundamental laws of his
kingdom; it goes a-breast with the command of believing in Christ,
<scripRef id="John.xiv-p87.2" osisRef="Bible:1John.3.23 Bible:1Pet.1.22" parsed="|1John|3|23|0|0;|1Pet|1|22|0|0" passage="1Jo 3:23,1Pe 1:22">1 John iii. 23; 1 Pet. i.
22</scripRef>. It is the command of our ruler, who has a right to
give law to us; it is the command of our Redeemer, who gives us
this law in order to the curing of our spiritual diseases and the
preparing of us for our eternal bliss. It is <i>a new
commandment;</i> that is, (1.) It is a renewed commandment; it was
a commandment <i>from the beginning</i> (<scripRef id="John.xiv-p87.3" osisRef="Bible:1John.2.7" parsed="|1John|2|7|0|0" passage="1Jo 2:7">1 John ii. 7</scripRef>), as old as the law of nature, it
was the second great commandment of the law of Moses; yet, because
it is also one of the great commandments of the New Testament, of
Christ the new Lawgiver, it is called a new commandment; it is like
an old book in a new edition corrected and enlarged. This
commandment has been so corrupted by the traditions of the Jewish
church that when Christ revived it, and set it in a true light, it
might well be called a <i>new commandment.</i> Laws of revenge and
retaliation were so much in vogue, and self-love had so much the
ascendant, that the law of brotherly love was forgotten as obsolete
and out of date; so that as it came from Christ new, it was new to
the people. (2.) It is an excellent command, as a <i>new song</i>
is an excellent song, that has an uncommon gratefulness in it. (3.)
It is an everlasting command; so strangely new as to be always so;
as the <i>new covenant,</i> which shall never decay (<scripRef id="John.xiv-p87.4" osisRef="Bible:Heb.8.13" parsed="|Heb|8|13|0|0" passage="Heb 8:13">Heb. viii. 13</scripRef>); it shall be new to
eternity, when faith and hope are antiquated. (4.) As Christ gives
it, it is <i>new.</i> Before it was, <i>Thou shalt love thy
neighbour;</i> now it is, You shall love <i>one another;</i> it is
pressed in a more winning way when it is thus pressed as mutual
duty owing to one another.</p>
<p class="indent" id="John.xiv-p88">2. The example of their Saviour is another
argument for brotherly love: <i>As I have loved you.</i> It is this
that makes it a <i>new commandment</i>—that this rule and reason
of <i>love (as I have loved you</i>) is perfectly new, and such as
had been hidden from ages and generations. Understand this, (1.) Of
all the instances of Christ's love to his disciples, which they had
already experienced during the time he went in and out among them.
He spoke kindly to them, concerned himself heartily for them, and
for their welfare, instructed, counselled, and comforted them,
prayed with them and for them, vindicated them when they were
accused, took their part when they were run down, and publicly
owned them to be dearer to him that his <i>mother, or sister, or
brother.</i> He reproved them for what was amiss, and yet
compassionately bore with their failings, excused them, made the
best of them, and passed by many an oversight. Thus he <i>had</i>
loved them, and just now washed their feet; and thus they
<i>must</i> love one another, and love <i>to the end.</i> Or, (2.)
It may be understood of the special instance of love to all his
disciples which he was now about to give, in laying down his life
for them. <i>Greater love hath no man than this,</i> <scripRef id="John.xiv-p88.1" osisRef="Bible:John.15.13" parsed="|John|15|13|0|0" passage="Joh 15:13"><i>ch.</i> xv. 13</scripRef>. Has he thus loved
us all? Justly may he expect that we should be loving to one
another. Not that we are capable of doing any thing of the <i>same
nature</i> for each other (<scripRef id="John.xiv-p88.2" osisRef="Bible:Ps.49.7" parsed="|Ps|49|7|0|0" passage="Ps 49:7">Ps. xlix.
7</scripRef>), but we must love one another in some respects after
the <i>same manner;</i> we must set this before us as our copy, and
take directions from it. Our love to one another must be free and
ready, laborious and expensive, constant and persevering; it must
be love <i>to the souls</i> one of another. We must also love one
another from <i>this motive,</i> and upon this
consideration—because Christ has loved us. See <scripRef id="John.xiv-p88.3" osisRef="Bible:Rom.15.1 Bible:Rom.15.3 Bible:Eph.5.2 Bible:Eph.5.25 Bible:Phil.2.1-Phil.2.5" parsed="|Rom|15|1|0|0;|Rom|15|3|0|0;|Eph|5|2|0|0;|Eph|5|25|0|0;|Phil|2|1|2|5" passage="Ro 15:1,3,Eph 5:2,25,Php 2:1-5">Rom. xv. 1, 3; Eph. v. 2, 25;
Phil. ii. 1-5</scripRef>.</p>
<p class="indent" id="John.xiv-p89">3. The reputation of their profession
(<scripRef id="John.xiv-p89.1" osisRef="Bible:John.13.35" parsed="|John|13|35|0|0" passage="Joh 13:35"><i>v.</i> 35</scripRef>): <i>By this
shall all men know that you are my disciples, if you have love one
to another.</i> Observe, We must have love, not only show love, but
have it in the root and habit of it, and have it when there is not
any present occasion to show it; have it <i>ready.</i> "Hereby it
will appear that you are indeed my followers by following me in
this." Note, Brotherly love is the badge of Christ's disciples. By
this he knows them, by this they may know themselves (<scripRef id="John.xiv-p89.2" osisRef="Bible:1John.2.14" parsed="|1John|2|14|0|0" passage="1Jo 2:14">1 John ii. 14</scripRef>), and by this others
may know them. This is the livery of his family, the distinguishing
character of his disciples; this he would have them <i>noted
for,</i> as that wherein they excelled all others—their loving one
another. This was what their Master was famous for; all that ever
heard of him have heard of his love, his great love; and therefore,
if you see any people more affectionate one to another than what is
common, say, "Certainly these are the followers of Christ, they
have been with Jesus." Now by this it appears, (1.) That the heart
of Christ was very much upon it, that his disciples <i>should love
one another.</i> In this they must be <i>singular;</i> whereas the
way of the world is to be <i>every one for himself,</i> they should
be hearty for one another. He does not say, <i>By this shall men
know</i> that you are my disciples—if you <i>work miracles,</i>
for a worker of miracles is but a cypher without charity (<scripRef id="John.xiv-p89.3" osisRef="Bible:1Cor.13.1-1Cor.13.2" parsed="|1Cor|13|1|13|2" passage="1Co 13:1,2">1 Cor. xiii. 1, 2</scripRef>); but <i>if you
love one another</i> from a principle of self-denial and gratitude
to Christ. This Christ would have to be the <i>proprium</i> of his
religion, the principal note of the true church. (2.) That it is
the true honour of Christ's disciples to excel in brotherly love.
Nothing will be more effectual than this to recommend them to the
esteem and respect of others. See what a powerful attractive it
was, <scripRef id="John.xiv-p89.4" osisRef="Bible:Acts.2.46-Acts.2.47" parsed="|Acts|2|46|2|47" passage="Ac 2:46,47">Acts ii. 46, 47</scripRef>.
Tertullian speaks of it as the glory of the primitive church that
the Christians were known by their affection to one another. Their
adversaries took notice of it, and said, <i>See how these
Christians love one another,</i> Apol. cap. 39. (3.) That, if the
followers of Christ do not love one another, they not only cast an
unjust reproach upon their profession, but give just cause to
suspect their own sincerity. <i>O Jesus! are these thy
Christians,</i> these passionate, malicious, spiteful, ill-natured
people? <i>Is this thy son's coat?</i> When our brethren stand in
need of help from us, and we have an opportunity of being service
able to them, when they differ in opinion and practice from us, or
are any ways rivals with or provoking to us, and so we have an
occasion to condescend and forgive, in such cases as this it will
be known whether we have this badge of Christ's disciples.</p>
</div><scripCom id="John.xiv-p89.5" osisRef="Bible:John.13.36-John.13.38" parsed="|John|13|36|13|38" passage="Joh 13:36-38" type="Commentary"/><div class="Commentary" id="Bible:John.13.36-John.13.38">
<h4 id="John.xiv-p89.6">Peter's Self-Confidence.</h4>
<p class="passage" id="John.xiv-p90">36 Simon Peter said unto him, Lord, whither
goest thou? Jesus answered him, Whither I go, thou canst not follow
me now; but thou shalt follow me afterwards.   37 Peter said
unto him, Lord, why cannot I follow thee now? I will lay down my
life for thy sake.   38 Jesus answered him, Wilt thou lay down
thy life for my sake? Verily, verily, I say unto thee, The cock
shall not crow, till thou hast denied me thrice.</p>
<p class="indent" id="John.xiv-p91">In these verses we have,</p>
<p class="indent" id="John.xiv-p92">I. Peter's curiosity, and the check given
to that.</p>
<p class="indent" id="John.xiv-p93">1. Peter's question was bold and blunt
(<scripRef id="John.xiv-p93.1" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>v.</i> 36</scripRef>): <i>Lord,
whither goest thou?</i> referring to what Christ had said
(<scripRef id="John.xiv-p93.2" osisRef="Bible:John.13.33" parsed="|John|13|33|0|0" passage="Joh 13:33"><i>v.</i> 33</scripRef>), <i>Whither
I go, you cannot come.</i> The practical instructions Christ had
given them concerning brotherly love he overlooks, and asks no
questions upon them, but fastens upon that concerning which Christ
purposely kept them in the dark. Note, It is a common fault among
us to be more inquisitive concerning things secret, which belong to
God only, than concerning things <i>revealed, which belong to us
and our children,</i> more desirous to have our curiosity gratified
than our consciences directed, to know what is done in heaven than
what we may do to get thither. It is easy to observe it in the
converse of Christians, how soon a discourse of that which is plain
and edifying is dropped, and no more said to it, the subject is
exhausted; which in a matter of doubtful disputation runs into an
endless strife of words.</p>
<p class="indent" id="John.xiv-p94">2. Christ's answer was instructive. He did
not gratify him with any particular account of the world he was
going to, nor ever foretold his glories and joys so distinctly as
he did his sufferings, but said what he had said before (<scripRef id="John.xiv-p94.1" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>v.</i> 36</scripRef>): Let this suffice,
<i>thou canst not follow me now, but shalt follow me hereafter,</i>
(1.) We may understand it of his following him to the cross: "Thou
hast not yet strength enough of faith and resolution to drink of my
cup;" and it appeared so by his cowardice when Christ was
suffering. For this reason, when Christ was seized, he provided for
the safety of his disciples. <i>Let these go their way,</i> because
they could not <i>follow him now.</i> Christ considers the frame of
his disciples, and will not cut out for them that work and hardship
which they are not as yet fit for; the day shall be as the strength
is. Peter, though designed for martyrdom, cannot follow Christ now,
not being come to his full growth, but he <i>shall follow</i> him
<i>hereafter;</i> he shall be crucified at last, like his Master.
Let him not think that because he escapes suffering now he shall
never suffer. From our missing the cross once, we must not infer
that we shall never meet it; we may be reserved for greater trials
than we have yet known. (2.) We may understand it of his following
him to the crown. Christ was now going to his glory, and Peter was
very desirous to go with him: "No," saith Christ, "<i>thou canst
not follow me now,</i> thou art not yet ripe for heaven, nor hast
thou finished thy work on earth. The forerunner must <i>first enter
to prepare a place</i> for thee, but <i>thou shalt follow me
afterwards,</i> after thou hast fought the good fight, and at the
time appointed." Note, Believers must not expect to be glorified as
soon as they are effectually called, for there is a wilderness
between the Red Sea and Canaan.</p>
<p class="indent" id="John.xiv-p95">II. Peter's confidence, and the check given
to that.</p>
<p class="indent" id="John.xiv-p96">1. Peter makes a daring protestation of his
constancy. He is not content to be left behind, but asks, "<i>Lord
why cannot I follow thee now?</i> Dost thou question my sincerity
and resolution? I promise thee, if there be occasion, <i>I will lay
down my life for thy sake.</i>" Some think Peter had a conceit, as
the Jews had in a like case (<scripRef id="John.xiv-p96.1" osisRef="Bible:John.7.35" parsed="|John|7|35|0|0" passage="Joh 7:35"><i>ch.</i> vii. 35</scripRef>), that Christ was
designing a journey or voyage into some remote country, and that he
declared his resolution to go along with him wherever he went; but,
having heard his Master so often speak of his own sufferings,
surely he could not understand him any otherwise than of his going
away by death; and he resolves as Thomas did that he will <i>go and
die with him;</i> and better die with him than live without him.
See here, (1.) What an affectionate love Peter had to our Lord
Jesus: "<i>I will lay down my life for thy sake,</i> and I can do
no more." I believe Peter spoke as he thought, and though he was
inconsiderate he was not insincere, in his resolution. Note, Christ
should be dearer to us than our own lives, which therefore, when we
are called to it, we should be willing to lay down for his sake,
<scripRef id="John.xiv-p96.2" osisRef="Bible:Acts.20.24" parsed="|Acts|20|24|0|0" passage="Ac 20:24">Acts xx. 24</scripRef>. (2.) How ill
he took it to have it questioned, intimated in that expostulation,
"<i>Lord, why cannot I follow thee now?</i> Dost thou suspect my
fidelity to thee?" <scripRef id="John.xiv-p96.3" osisRef="Bible:1Sam.29.8" parsed="|1Sam|29|8|0|0" passage="1Sa 29:8">1 Sam. xxix.
8</scripRef>. Note, It is with regret that true love hears its own
sincerity arraigned, as <scripRef id="John.xiv-p96.4" osisRef="Bible:John.21.17" parsed="|John|21|17|0|0" passage="Joh 21:17"><i>ch.</i>
xxi. 17</scripRef>. Christ had indeed said that one of them was a
devil, but he was discovered, and gone out, and therefore Peter
thinks he may speak with the more assurance of his own sincerity;
"Lord, I am resolved I will never leave thee, and therefore <i>why
cannot I follow thee?</i>" We are apt to think that we can do any
thing, and take it amiss to be told that this and the other we
cannot do, whereas without Christ we can do nothing.</p>
<p class="indent" id="John.xiv-p97">2. Christ gives him a surprising prediction
of his inconstancy, <scripRef id="John.xiv-p97.1" osisRef="Bible:John.13.38" parsed="|John|13|38|0|0" passage="Joh 13:38"><i>v.</i>
38</scripRef>. Jesus Christ knows us better than we know ourselves,
and has many ways of discovering those to themselves whom he loves,
and will hide pride from. (1.) He upbraids Peter with his
confidence: <i>Wilt thou lay down thy life for my sake?</i> Me
thinks, he seems to have said this with a smile: "Peter, thy
promises are too large, too lavish to be relied on; thou dost not
consider with what reluctancy and struggle a life is laid down, and
what a hard task it is to die; not so soon done as said." Christ
hereby puts Peter upon second thoughts, not that he might retract
his resolution, or recede from it, but that he might insert into it
that necessary proviso, "Lord, <i>thy grace enabling me,</i> I will
lay down my life for thy sake." "Wilt thou undertake to die for me?
What! thou that trembledst to walk upon the water to me? What! thou
that, when sufferings were spoken of, criedst out, <i>Be it far
from thee, Lord?</i> It was an easy thing to leave thy boats and
nets to follow me, but not so easy to lay down thy life." His
Master himself struggled when it came to his, and <i>the disciple
is not greater than his Lord.</i> Note, It is good for us to shame
ourselves out of our presumptuous confidence in ourselves. Shall a
bruised reed set up for a pillar, or a sickly child undertake to be
a champion? What a fool am I to talk so big. (2.) He plainly
foretels his cowardice in the critical hour. To stop the mouth of
his boasting, lest Peter should say it again, Yea Master, that I
will, Christ solemnly asserts it with, <i>Verily, verily, I say
unto thee, the cock shall not crow till thou hast denied me
thrice.</i> He does not say as afterwards, <i>This night,</i> for
it seems to have been two nights before the passover; but, "Shortly
thou wilt have denied me thrice within the space of one night; nay,
within so short a space as between the first and last crowing of
the cock: <i>The cock shall not crow,</i> shall not have crowed his
crowing out, till thou has again and again denied me, and that for
fear of suffering." The crowing of the cock is mentioned, [1.] To
intimate that the trial in which he would miscarry thus should be
in the night, which was an improbable circumstance, but Christ's
foretelling it was an instance of his infallible foresight. [2.]
Because the crowing of the cock was to be the occasion of his
repentance, which of itself would not have been if Christ had not
put this into the prediction. Christ not only foresaw that Judas
would betray him though he only in heart designed it, but he
foresaw that Peter would deny him though he did not design it, but
the contrary. He knows not only the wickedness of sinners, but the
weakness of saints. Christ told Peter, <i>First,</i> That he would
deny him, would renounce and abjure him: "Thou wilt not only not
follow me still, but wilt be ashamed to own that ever thou didst
follow me." <i>Secondly,</i> That he would do this not once only by
a hasty slip of the tongue, but after he had paused would repeat it
a second and third time; and it proved too true. We commonly give
it as a reason why the prophecies of scripture are expressed darkly
and figuratively, because, if they did <i>plainly</i> describe the
event, the accomplishment would thereby either be defeated or
necessitated by a fatality inconsistent with human liberty; and yet
this plain and express prophecy of Peter's denying Christ did
neither, nor did in the least make Christ accessary to Peter's sin.
But we may well imagine what a mortification it was to Peter's
confidence of his own courage to be told this, and to be told it in
such a manner that he durst not contradict it, else he would have
said as Hazael, <i>What! is thy servant a dog?</i> This could not
but fill him with confusion. Note, The most secure are commonly the
least safe; and those most shamefully betray their own weakness
that most confidently presume upon their own strength, <scripRef id="John.xiv-p97.2" osisRef="Bible:1Cor.10.12" parsed="|1Cor|10|12|0|0" passage="1Co 10:12">1 Cor. x. 12</scripRef>.</p>
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