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EXPOSITORY
THOUGHTS
ON THE
GOSPELS
St John volume III
JOHN CHARLES RYLE
Reprinted
1976
ISBN
0 227 67455 3
Published
by James Clarke & Co. Ltd
7
All Saints' Passage
Cambridge
CB2 3LS
Printed
in Great Britain by
REDWOOD BURN LIMITED
Trowbridge
& Esher
PREFACE.
The volume now in the
reader's hands completes a work which I began sixteen years ago, entitled
"Expository Thoughts on the Gospels." By the good hand of God that
work is now finished. For this I desire to be deeply thankful. "Better is
the end of a thing than the beginning of it." (Eccles. vii. 8.)
In concluding that
portion of the work which is devoted to St. John's Gospel, I think it right to
make a few prefatory remarks about the "Notes." They occupy so large
a part of my three volumes on St. John, that my readers may not unreasonably
expect me to give some account of them. Filling up, as they do, at least
two-thirds of the work, and necessarily increasing its cost, they require some
defence and explanation. Questions such as these will naturally arise in some
minds,--"What are these notes ? What is their object ? What is their
doctrinal tone ? What helps have been used in preparing them ?"--These
questions I propose to answer.
(1) My object in writing these notes on St.
John's Gospel is soon stated. I have tried to explain, in simple language,
everything in the text which needs explanation, and to bring all available
light to bear on every verse in the book. In trying to attain this object, I
have given not only my own thoughts and, opinions, but also the results of a
patient study of about seventy Commentators, both ancient and modern, of almost
every Church and school in Christendom. I have endeavoured to handle every
subject raised by the text, however high and deep, and to meet the requirements
of every class of readers, whether educated or uneducated. I have evaded no
hard passage, and turned away from no difficulty. I am very sensible that I
have often failed to hit the mark, and I have not been ashamed in many places
to confess my ignorance. Competent critics will probably detect in the work not
a few errors and mistakes. I lay no claim to infalllibility. But I can honestly
say that I have never handled the Word partially or deceitfully, and have done
my best to show "the thing as it
is." (Job xxvi. 3.) Some controverted points I have ventured to discuss in
annotations of more than ordinary length, and of these a list will be found
appended to this concluding volume. On the whole I cannot help hoping, that, in
spite of many deficiencies, the notes will be found a help to thoughtful
readers of St. John's Gospel.
(2) The doctrinal tone of the notes, I must
frankly avow, is thoroughly and unmistakably evangelical. After patiently
studying St. John's Gospel for twelve years, with much thought, much labour,
much examination of the writings of others, and, I hope I may add, with some
earnest prayers, my theological opinions are what they were when I began to
write. In these twelve years I trust I have learned many things: but I can
truly say that I have seen no reason to alter my views of doctrine. My
conviction is firm and decided, that the theology of that religious school in
the Church of England, which, rightly or wrongly, is called Evangelical, is
thoroughly Scriptural, and a theology of which no Christian man need be
ashamed.
I freely confess that,
with increasing years and experience, I have learned to think more kindly and
charitably than I once did, of theologians who belong to other schools than my
own. I am more and more convinced every year I live, that there are many Christians
whose hearts are right in the sight of God, while their heads are very wrong. I
am more and more convinced, that the differences between schools of religious
thought are frequently more nominal than real, more verbal than actual, and
that many of them would melt away and disappear, if men would only define the
terms and words they use with logical accuracy. But, for all this, I cannot
shrink from saying, as in the sight of God, that at present I know no theology
which appears to me so thoroughly in accordance with Scripture as Evangelical
theology. In the belief of this I have written my notes on St. John, and in the
faith of this I hope to die. With the Bible only in my hands, I find
difficulties in the systems of non-Evangelical schools, which to my mind appear
insuperable.
(3) Concerning the Commentators I have consulted,
generally, huge, lumbering folios, which few care to handle. Moreover they are
sometimes defective in verbal criticism, and were, most of them, more familiar
with Latin than Greek. But taking them for all in all, as Expositors and Elucidators
of God's Word, in my judgment, there is nothing like them. The man who has
carefully read the expositions of Brentius, Bullinger, Gualter, Musculus, and
Gerhard, will find that later Commentaries rarely contain any good thoughts
which are not to be found in these five writers, and that they say many
excellent things which have not occurred to later writers at all. Why these
great Expositors are so totally ignored and neglected in the nineteenth
century, I do not pretend to explain. Some modern theologians seem not even to
be aware that such Commentators as Brentius, Musculus, and Gerhard, ever
existed ! But the fact is one which reflects little credit on our times.
I shall say little or
nothing about the works of British Commentators. This is a department of
theological literature in which, I must plainly say, I do not think my
fellow-countrymen shine. With rare exceptions, they appear to me to fall below
the level of their reputation. I shall therefore content myself with naming a
few Commentaries, which appear to me more than ordinarily useful and
suggestive, and which I have seldom consulted in vain.--Rollock on John is
excellent; and it is a great pity
that the whole work is not translated, instead of lying buried in Latin.--
Hutcheson is always good; but his value is
sadly marred by his interminable divisions, uses, applications, and
inferences.--Matthew Henry is generally rich in pious thoughts and pleasing
illustrations, and sometimes exhibits more learning and acquaintance with
books, than he is commonly credited with.--Poole's "Annotations'" are
sound, clear, and sensible; and, taking him for all in all, I place him at the
head of English Commentators on the whole Bible.--Alford and Wordsworth have
done good service to the Church by their works on the Greek Testament, and I
know none at present that I can sooner recommend to a student of the original.
But they both say, occasionally, things with which I cannot agree, and they
often seem to me to leave important texts very scantily expounded, or entirely
unnoticed.* A fuller and more satisfactory commentary on the Greek Testament
appears to me to be still wanted.--Burgon's "Plain Commentary on the Gospels" is an excellent, suggestive, and
devout work. But I cannot agree with him, when he touches such subjects as the
Church, the Sacraments, and the Ministry.--In fact., the conclusion I arrive
at, after a diligent examination of many Commentators, is always one and the
same. I trust none of them unreservedly, and I expect nowhere to find
perfection. All must be read with caution. They are good helps, but they are
not infallible. They are useful assistants, but they are not the pillar of
cloud and fire. I advise my younger readers to remember that. Use your own
judgment prayerfully and diligently. Use commentaries; but be a slave to none.
Call no man master.
It only remains for me
now to express my regret, that the completion of my "Expository Thoughts
on the Gospels" has been so long delayed. The delay has arisen from causes
entirely beyond my control. The work
was first begun in a little quiet parish of three hundred people, and then
brought to a standstill by heavy domestic affliction. It has been resumed, and
carried on, amidst many interruptions, in an isolated rural parish of 1,300
souls, in which, after coming into residence, I found a parsonage had to be
repaired, large schools had to be built, and a huge old dilapidated church had
to be restored. In the face of these difficulties and distractions, I can only
wonder that I have been enabled to
finish my work on St. John at all.
The book is now sent
forth, with a deep conviction in the author's mind that it contains many
defects, inaccuracies, and blemishes, but with an earnest desire and prayer
that it may help some readers to a better understanding of one of the most
interesting portions of Holy Scripture. I never felt more persuaded than I do
in the present day of the truth of the old saying, "Ignorance of Scripture is the root of all
error." If I can lessen that ignorance a little I shall be very thankful.
The concluding
paragraph of Dean Alford's "Prolegomena" to his "Commentary on
the Book of Revelation," so thoroughly expresses my own feelings, on
completing my work on St. John's Gospel, that I make no excuse for inserting it
here, with the omission of a few words :--
"I have now only
to commend to my gracious God and Father this feeble attempt to explain a most
glorious portion of His revealed Scripture. I do it with humble thankfulness,
but with a sense of utter weakness before the power of His word, and of inability
to sound the depth even of its simplest sentence. May he spare the hand which
has been put forward to touch the ark ! May He, for Christ's sake, forgive all
rashness, all perverseness, all uncharitableness, which may be found in this
book! And may He sanctify it to the use of His Church: its truth, if any, for
teaching; its manifold defects for warning."
J. C. RYLE.
Stradbroke
Vicarage, Suffolk,
February,
1873.
* As examples of what I mean, I refer the reader to
Wordsworth on John xvii. 4--20, very scantily expounded, in my judgment; and to Alford on John x. 27, 28, not
expounded at all !
A full list of Commentators, whom I have consulted, more or
less, in preparing my notes on St. John, will be found in the preface to my
first volume. From that list the following authors were omitted,--Hengstenberg
on "John," Manton, Newton, Burgess, and Traill, on the "17th
chapter of John," and Bishop Andrews' Sermons.
TABLE
OF CONTENTS OF EXPOSITIONS.
JOHN
CHAPTER XIII.
Chapter 1--5. Christ's
patient and continuing love,--the deep corruption of some professors -- Page
--1--5
Chapter 6--15. Peter's
ignorance,--plain practical lessons,-deep spiritual lessons--
Page--12--17
Chapter 16--20.
Christians should not be ashamed to imitate Christ,--uselessness of knowledge
without practice,--Christ's perfect knowledge of all His people,--the
dignity of
discipleship--
Page--24--29
Chapter 21--30. The
troubles which Christ endured,--the power and malignity of the devil,--the
hardness of a backslider-- Page --32--36
Chapter 31--38. The
crucifixion glorifying to the Father and the Son,--the importance
of brotherly love,
--the self-ignorance there may be in aa true--
Page--44--48
CHAPTER
XIV.
Chapter 1--3. Remedy
for heart-trouble,--an account of heaven,--ground for expecting good
things--
Page--55--59
Chapter 4--11.
Believers better thought of by Christ than by themselves,--glorious
names given to
Christ,--only one way to God,--close union of Father and Son--
Page--64--68
Chapter 12--17. Works
that Christians may do,--things that prayer may obtain,--
promise of the
Comforter--
Page--74--78
Chapter 18--20.
Christ's second coming,--Christ's life the life of His people,--perfect knowledge
not attained till second advent of Christ-- Page--83--87
Chapter 21--26.
Keeping Christ's commmandments the best test of love,--special comforts of
those who love Christ,--Holy Ghost's teaching and reminding work--
Page--88--92
Chapter 27--31.
Christ's last legacy to His people,--Christ's perfect sinlessness--
Page--97--100
CHAPTER
XV.
Chapter 1--6. Close
union of Christ and believers,--false Christians,--fruit only safe evidence of
life, --God increases holiness by providential chastisement--
Page--105--109
Chapter 7--11.
Promises to prayer,--fruitfulness the best evidence,--obedience the
secret of sensible
comfort--
Page--116--120
Chapter 12--16.
Brotherly love,--relation between Christ and believers, --election--
Page--123--127
Chapter 17--21. What
Christians must expect from the world,--reasons for patience--
Page--130--133
Chapter 22--27. Misuse
of privileges,--the Holy Ghost,--office of the Apostles--
Page--136--141
CHAPTER
XVI.
Chapter 1--7. A
remarkable prophecy,--warning against taking offence at trouble,--
reasons why Christ
went away--
Page--145--150
Chapter 8--15. Holy
Ghost's work for the Jews,--Holy Ghost's work for the world--
Page--156--160
Chapter 16--24.
Christ's absence a sorrow to believers,--Christ's second coming a joy
to believers, --duty
of prayer in Christ's absence-- Page--167--172
Chapter 25--33.
Importance of knowing the Father,--Christ's kindness to those who
have weak
grace,--believers ignorant of their own hearts,--Christ the true source of
peace--
Page--177--182
CHAPTER
XVII.
Chapter 1--8. Christ's
office and dignity,--Christ's gracious account of His people--
Page--188--192
Chapter 9--16.
Christ's special work for believers,--believers not taken out of the
world, but kept--
Page--204--208
Chapter 17--26.
Christ's prayer for His people's sanctification, --
Christ's prayer for
His people's unity,--Christ's prayer for His people's glorification--
Page--219--223
CHAPTER
XVIII.
Chapter 1--11.
Hardness of a backslider's heart,--voluntariness of Christ's sufferings,--
Christ's care for His
people's safety,--Christ's submission to His Father's will--
Page--233--238
Chapter 12--27.
Desperate wickedness of unconverted men,--Christ's condescension,--
weakness of some real
Christians--
Page--251--256
Chapter 28--40. False
scrupulosity of hypocrites, -- nature of Christ's kingdom,--
Christ's
mission,--Pilate's question--
Page--271--277
CHAPTER
XIX
Chapter 1--16.
Portrait of Christ,--portrait of the Jews,--portrait of Pilate--
Page--297--301
Chapter 17--27. Christ
bearing His cross,--Christ crucified as a King,--Christ's care
for His mother--
Page--326--331
Chapter 28--37.
Scripture fulfilled in every part of the crucifixion,--It is finished,--
reality of Christ's
death--
Page--352--357
Chapter 38--42. Some
Christians little known,--some end better than they begin--
Page--374--379
CHAPTER
XX.
Chapter 1--10. Those
love Christ most who have got most from Him,--different temperaments of
believers,--much ignorance remaining in believers-- Page--389--394
Chapter 11--18. Love
receives most privileges,--fear and sorrow often needless,--
earthly thoughts even
in true believers-- Page--410--415
Chapter 19--23.
Christ's kind greeting,--evidence of resurrection,--commission of the-
-- Apostles--
Page--433--438
Chapter 24--31. Danger
of not attending assemblies of Christians,--
Christ's kindness to
dull believers, --Thomas' glorious confession-- Page--453--458
CHAPTER
XXI.
Chapter 1--14. Poverty
of first Disciples,--difference in characters of Disciples,--
abundant evidence of
Christ's resurrection-- Page--474--479
Chapter 15--17.
Christ's question to Peter,--Peter's answer to Christ,--Christ's command
to Peter--
Page--496--500
Chapter 18--25. The
future of Christians foreknown to Christ, --believer's death glorifies
God,--our own duty should be our first thought,--number and greatness of
Christ's
works-- Page--510--517
EXPOSITORY THOUGHTS
ON
THE GOSPELS
JOHN
XIII. 1--5
1 Now before the feast of the passover, when Jesus knew that his hour was
come that
he
should depart out of this world unto the Father, having loved his own which
were in the world, he loved them unto the end.
2 And supper being ended, the devil having now put into the heart of
Judas Iscariot, Simon's son, to betray him;
3 Jesus knowing that the Father had given all things into his hands, and
that he was come from God, and went to God;
4 He riseth from supper, and laid aside his garments; and took a towel,
and girded himself.
5 After that he poureth water into a bason, and began to wash the
disciples' feet, and to wipe them with the towel wherewith he was girded.
The passage we have
now read begins one of the most interesting portions of St. John's Gospel. For
five consecutive chapters we find the Evangelist recording matters which are
not mentioned by Matthew, Mark, and Luke. We can never be thankful enough that
the Holy Ghost has caused them to be written for our learning! In every age the
contents of these chapters have been justly regarded as one of the most
precious parts of the Bible. They have been the meat and drink, the strength
and comfort of all true-hearted Christians. Let us ever approach them with
peculiar reverence. The place whereon we stand is holy ground.
We learn, for one
thing, from these verses, what patient
and continuing love there is in Christ's heart towards His people. It is
written that "having loved His own which were
in the world, He loved
them unto the end." Knowing perfectly well that they were about to forsake
Him shamefully in a very few hours, in full view of their approaching display
of weakness and infirmity, our blessed Master did not cease to have loving
thoughts of His disciples. He was not weary of them: He loved them to the last.
The love of Christ to
sinners is the very essence and marrow of the Gospel. That He should love us at
all, and care for our souls,--that He should love us before we love Him, or
even know anything about Him,--that He should love us so much as to come into
the world to save us, take our nature on Him, bear our sins, and die for us on
the cross,--all this is wonderful indeed! It is a kind of love to which there
is nothing like among men. The narrow selfishness of human nature cannot fully
comprehend it. It is one of those things which even the angels of God
"desire to look into." It is a truth which Christian preachers and
teachers should proclaim incessantly, and never be weary of proclaiming.
But the love of Christ
to saints is no less wonderful, in its way, than His love to sinners, though
far less considered. That He should bear with all their countless infirmities
from grace to glory,--that he should never be tired of their endless
inconsistencies and petty provocations,--that He should go on forgiving and
forgetting incessantly, and never be provoked to cast them off and give them
up,--all this is marvellous indeed!
No mother watching
over the waywardness of her feeble babe, in the days of its infancy, has her
patience so thoroughly tried, as the patience of Christ is tried by Christians.
Yet His longsuffering is infinite. His compassions are a well that is never
exhausted. His love is "a love that passeth knowledge."
Let no man be afraid
of beginning with Christ, if he desires to be saved. The chief of sinners may
come to Him with boldness, and trust Him for pardon with confidence. This
loving Saviour is One who delights to "receive sinners." (Luke xv.
2.) Let no man be afraid of going on with Christ after he has once come to Him
and believed. Let him not fancy that Christ will cast him off because of
failures, and dismiss him into his former hopelessness on account of
infirmities. Such thoughts are entirely unwarranted by anything in the
Scriptures. Jesus will never reject any servant because of feeble service and weak
performance. Those whom He receives He always keeps. Those whom He loves at
first He loves at last. His promise shall never be broken, and it is for saints
as well as sinners: "Him that
cometh unto Me I will in no wise cast out." (John vi. 37.)
We learn, for another
thing, from these verses, what deep
corruption may sometimes be found in the heart of a great professor of
religion. It is written that "the devil put into the heart of Judas
Iscariot, Simon's son, to betray Christ."
This Judas, we must
always remember, was one of the twelve Apostles. He had been chosen by Christ Himself,
at the same time with Peter, James, John, and their companions. For three years
he had walked in Christ's society, had seen His miracles, had heard His
preaching, had experienced many proofs of His lovingkindness, He had even
preached himself and wrought miracles in Christ's name; and when our Lord sent
out His disciples two and two, Judas Iscariot no doubt must have been one of
some couple that was sent. Yet here we see this very man possessed by the
devil, and rushing headlong to destruction.
On all the coasts of
England there is not such a beacon to warn sailors of danger as Judas Iscariot
is to warn Christians. He shows us what length a man may go in religious
profession, and yet turn out a rotten hypocrite at last, and prove never to
have been converted. He shows us the uselessness of the highest privileges,
unless we have a heart to value them and turn them to good account. Privileges
alone without grace save nobody, and will only make hell deeper. He shows us
the uselessness of mere head-knowledge. To know things with our brains, and be
able to talk and preach and speak to others, is no proof that our own feet are
in the way of peace. These are terrible lessons: but they are true.
Let us never be
surprised if we see hypocrisy and false profession among Christians in modern
days. There is nothing new in it,
nothing peculiar, nothing that did not
happen even among Christ's own immediate followers, and under Christ's own
eyes. Bad money is a strong proof that there is good coin somewhere. Hypocrisy
is a strong indirect evidence that there is such a thing as true religion.
Above all, let us pray
daily that our own Christianity may at any rate be genuine, sincere, real, and
true. Our faith may be feeble, our hope dim, our knowledge small, our failures
frequent, our faults many. But at all events let us be real and true. Let us be
able to say with poor, weak, erring Peter, "Thou, Lord, who knowest, all things, knowest that I love Thee."
(John xxi. 17)
NOTES. JOHN
XIII. 1--5.
There are
peculiarities in St. John's narrative of the end of our Lord's life on earth,
which seem to require a few introductory remarks before entering into the
substance of the thirteenth chapter.
A careful reader of
the four Gospels can hardly fail to remark, that in St. John's account of the
last six days of our Lord's ministry, many things mentioned by Matthew, Mark,
and Luke, are entirely omitted.
The parables of the
two sons,--of the householder who let out a vineyard,--of the wedding
garment,--of the ten virgins,--of the talents,--of the sheep and goats, are
left out. The second cleansing of the temple,--the cursing of the barren
fig-tree,--the public discussion with the chief priests and elders about John's
baptism,--the silencing of the Pharisees, the Sadducees, and the lawyers,--the
public denunciation to the multitude of the Scribes and Pharisees,--all these
interesting matters are found in the first three Gospels, but passed over in
silence in the fourth. We cannot doubt that there were wise reasons.
But the most striking
thing in St. John's narrative at this point, is the entire absence of our
Lord's famous prophecy upon the Mount of Olives, and of the institution of the
Lord's Supper. Both these deeply interesting portions of our Lord's last doings
before His crucifixion, which are most fully given in the first three Gospels,
are completely omitted in the fourth.
The reason of these
two remarkable omissions we are left to conjecture. "God giveth no account
of His matters." If we once admit that all Scripture is given by
inspiration of God, we need not doubt that the Gospel writers were equally
guided and directed by the Holy Ghost, both in the things they omitted and the
things they recorded. Nevertheless a few remarks on the subject may be
interesting to some readers.
(a) Concerning the omission of the prophecy on the Mount of Olives,
I venture the following conjecture. I think it is partly accounted for by the
time when St. John's Gospel was given to the the Church. That must have been
very near the taking of Jerusalem, the destruction of the temple, and the
complete overthrow of the Jewish ceremonial. Now if St. John had just at this
crisis inserted anew this prophecy in his Gospel, it would have confirmed the
erroneous notion which many have always held, that it refers only to the
destruction of Jerusalem, and does not extend to the second advent of Christ,
and the end of the world. His marked silence about it would be a testimony against
the misapplication of the prophecy. The second reason of the omission, I think,
is the striking fact that the writer of the fourth Gospel was inspired to write
the Book of Revelation. No wonder, therefore, that he was directed to pass over
the our Lord's prophecy, when he was about to write at a later date the most
striking prophetical book in the Bible.
(b) Concerning the omission of the Lord's Supper, I venture the
following conjecture. I think it was specially intended to be a witness for
ever against the growing tendency of Christians to make an idol of the
sacraments. Even from the beginning
there seems to have been a disposition in the Church to make Christianity a
religion of forms and ceremonies rather than of heart, and to, exalt outward
ordinances to a place which God never meant them to fill. Against this teaching
St. John was raised up to testify. The mere fact that in his Gospel he leaves
out the Lord's Supper altogether, and does not even name it, is strong proof
that the Lord's Supper cannot be, as many tell us, the first, foremost, chief,
and principal thing in Christianity. Its perfect silence about it can never be
reconciled with this favourite theory. It is a most conspicuous silence, which
the modern advocates of the so-called sacramental system, can never get over or explain away. If the Sacrament of
the Lord's Supper really is the first and chief thing in Christianity,why does St. John tell us
nothing about it? To that question I can only see one answer: it is because it
is not a primary, but a secondary thing in Christ's religion.
The reason assigned
for the omission by many commentators, viz., that St. John thought needless to
repeat the account of the institution, after it had been recorded by three
evangelists and St. Paul, appears to me entirely insufficient.
1.--[Now before...passover.] We should observe that the feast of the
passover is always carefully mentioned by each Gospel writer, as the precise
time of the year when Jesus was crucified. It was ordered of God that it should
be at this particular time, for two good reasons. For one thing, the passover
lamb was the most striking and remarkable type in the whole Jewish ceremonial
of Christ Himself, and the history of the passover of Christ's work of
redemption. For another thing, it secured the greatest assembly of Israelites
to be eye-witnesses of our Lord's crucifixion. At no time of the Jewish year
were so many Jews gathered at Jerusalem. Anything that happened at the passover
would be reported by Jewish worshippers, on returning home, all over the
civilized world. For these two reasons "the Lamb of God" was slain at
this feast, in spite of the priests, who said, "Not on the feast
day."
Let us remember that
one of the few dates we know for certainty of the events in our Lord's life, is
the time of His crucifixion. Of the time of His birth and baptism we know
nothing. But that he died at Easter, we may be quite sure.
[ When Jesus knew...hour...come.]
Let us note that our Lord knew perfectly beforehand when and how He should
suffer. This, whatever we may think, is a great addition to suffering. Our
ignorance of things before us is a great blessing. Our Lord saw the cross
clearly before Him, and walked straight up to it. His death was not a surprise
to Him, but a voluntary, foreknown thing.
[That...depart...world...Father.]
Let us observe how death is spoken of here. It is taking a journey--a going
from one place to another. In the case of our Lord, it was a return to His
Father's house, and a going home, after finishing the work He came to do. So a
believer's death, in a lower sense, is going home.
Calvin observes,
"This definition of death belongs to the whole body of the Church. It is
to the saints a passage to the Father, an inlet to eternal life."
[Having loved his own...world ..loved..end.] The meaning of this seems to be, "Having always loved His own
disciples, and having given many proofs of His singular affection, He now,
before leaving them alone like orphans in the world, gave one more striking
proof of His love by washing their feet, and thus on the last evening before
His death, showed that He loved them to the very end of His ministry, and was
not weary of them."
He knew perfectly that
they were going to forsake Him and act like cowards, but that did not prevent Him
loving them, with all their weakness, to the very end.
He knew perfectly that
He was about to suffer within twenty-four hours, but the knowledge and fore-
sight of it did not absorb his thoughts so as to make Him forget His little flock of followers. Saints, when they
are dying, often ask to be left alone and let alone; Christ, on the trial of
His crucifixion, thought of others, and loved his disciples to the end.
The love of Christ to
Christians who really believe on Him, is a great depth. "It passeth
knowledge." It is something that our poor corrupt nature cannot fully
comprehend or measure.
The expression,
"His own," applied to believers, is very noteworthy. They are
Christ's peculiar property, given to Him by the Father, and His own special
care as members of His body. Tittman's idea that "His own" means all
mankind, is preposterous and weak, and ignores the privileges of believers.
The expression,
"which were in the world," is another great depth. Believers are not
in heaven yet, and find it out to their cost. They are in a cold, unkind,
persecuting world. Let them take comfort in the thought, that Jesus knows and
remembers it. "I know thy works, and where thou dwellest." (Rev. ii.
13.)
Theophylact thinks
that our Lord purposely deferred this act of washing the disciples' feet to the last evening of His ministry,
in order to leave in their minds a
pleasant impression of His love and condescension.
Melancthon shows that
the three greatest marks of pity and compassion are (1) to tolerate the wicked
for a season; (2) to abstain from exposing their sins as long as possible; (3)
to warn them plainly and gently before leaving them for ever. All this appears
in our Lord's dealing with Judas in this chapter.
2.--[And supper being ended] These words would have been more
literally rendered, "while Supper was going on," or, "supper
being in progress." That this is the true meaning seems clear from the
twenty-sixth verse. If supper had really been ended, we should not have heard
of a sop being given out of the dish, etc.
It is only fair to say
that Scaliger and other learned men insist that the Jews had more than one
supper at the passover,--one a legal one, strictly according to ritual; the
other a social one. They think theses two suppers are both in this chapter.
Gerhard gives this opinion at length. Whitby seems to lean to this view,
and maintains that our
Lord twice pointed out Judas as the
traitor,--once privately and once publicly.
Let it be noted that
our Lord's ministry ended with a supper,--that the last ordinance He appointed
was a supper,--that one promise He has left to a believer is, "I will come and sup with him" (Rev. iii.
20),--and that the first thing that will take place at His second advent will
be the marriage supper of the Lamb. All point to the same great truth,--the
close union, familiarity, and comfortable intimacy between Christ and His
people. It is a thing far too little known.
What supper this was
we are not told, and are left to conjecture. It is a point on which opinions
widely differ.
Some, as Lightfoot,
think that the supper was the same that took place at Bethany, in the house of
Simon the leper, two days before the passover. Rollock also thinks it was not
the passover.
Others think it was
the ordinary passover supper, which our Lord was eating with His disciples the
night before His crucifixion. This certainly, in my judgment, seems the more
probable view.
One thing at any rate
is pretty clear. It was not the institution of the Lord's Supper. It seems
highly improbable that the washing of the disciples' feet would take place
after the Lord's Supper. That blessed ordinance appears to come in after the
twentieth verse. Brentius stands alone in maintaining that it was the Lord's
Supper.
[The devil...put ..heart.] This does not mean that Judas now for
the first time left the faith, and became an apostate. Our Lord long before had
spoken of him as one that "was a devil." (John vi. 70.) But it means
that now at length the devil suggested into the heart of this unhappy man the
atrocious idea of betraying his Master. It was the last and final heading up of
his apostasy.
The personality of
Satan, and his old character as the father of all wickedness, are forcibly
brought out here.
The word rendered
"put" is literally "cast." This graphically describes the
way in which Satan works, He casts into the heart of those he tempts the seeds
of evil. The heart is the seed-plot which he sows. Suggestion is one of his chief
weapons. The sin of man consists in opening his heart to the suggestion, giving
it a place, and letting it sink down. This is obvious in the first temptation
of Eve in the garden of Eden.
Tittman's idea that
the expression is only a "popular form of speaking," is utterly
untenable, and cannot be reconciled with the general teaching of the Bible
about the devil.
[Judas Iscariot, Simon's son.] Here, as in three other places, the
false apostle is called emphatically "Simon's son." Doubtless this
was to mark him out as not the Judas who was brother of James and son of
Alphaeus. Who this Simon was we do not know. (See note on John vi. 71.)
[To betray him.] There seems no need for regarding
Judas's betrayal of his Master as anything but the wicked act of a wicked man,
who loved money more than his soul. The theory that he was a high-minded,
impatient disciple, who wished his Master no harm, but desired to hasten His
kingdom, and expected Him to work a miracle, and save Himself at the last, is
ingenious, but lacks foundation. Our Lord's word applied to him, "a
devil," and the word of St. John, "a thief," appear to me to
overturn the theory altogether. Judas betrayed Jesus because he loved money
better than his Master. He probably did not realize the full consequence of his
act. But this is often the case with wicked men.
3.--[Jesus, knowing that the Father, ect.] The reason why this verse comes in here
is not very plain. Why are we told that Jesus "washed His disciples'
feet," knowing all these wonderful things? What is the special point and
object of the sentence?
Some think that the
words mean that our Lord knew the end of His ministry was at hand, that all His
work was accomplished, that the Father had now committed to Him all power in
heaven and earth, and that having come from God, He was about to return to God
very shortly. Knowing this, He seized the last opportunity that remained to
give His disciples a practical example of love and humility, He knew that His
time was short, and that He must give the lesson this night, if it was to be
given at all.
Others, as Chrysostom,
Augustine, and Zwingle, think that the object of the words is to show the
extent and depth of our Lord's infinite condescension and love to His
disciples. With a full knowledge that the Father had committed all power into
His hands, that He had been from eternity with God, and was going back to
God,--knowing all the dignity and majesty of His person and office, He yet
condescended to perform the most menial office, and to minister like a servant
to His disciples.
Either view is good
sense and good divinity, and admissible as a fair interpretation of the words.
For myself I prefer the latter view.
Theophylact points out
that to argue our Lord's inferiority to the Father from the expression,
"Delivered all things into His hand," is unfair. He justly remarks
that you might as well infer the Father's inferiority to the Son from the
expression in Corinthians, "When He shall have delivered up the kingdom to
the Father."
Bernard remarks, that
"Jesus came from God, not leaving Him, and went to God, not leaving
us."
4 --[He riseth from supper,
ect.] The minuteness with which every action of our Lord is related here is
very striking. No less than seven distinct things are named,--rising, laying
aside garments, taking a towel, girding Himself, pouring water into a bason,
washing, and wiping. This very particularity stamps the whole transaction with
reality, and is the natural language of an astonished and admiring eye-witness.
The "laying aside
garments" of course only means the laying aside the long, loose, outer
garment which people in the East always wear, and which must be laid aside if
any bodily exertion is used.
The "girding
Himself" refers to the well-known practice of tying tightly round the
person any loose garment before taking any action requiring bodily exertion. A
good servant is said to have "his loins girded and his lamp burning,"
ready for any errand or duty.
The likeness between
our Lord's action here and the words in Luke xii. 37, are very striking:
"He shall gird Himself--serve
them," etc.
Jansenius remarks,
that the "rising" here mentioned seems like a clear proof that this
supper could not be the paschal supper. That was to be eaten standing.
The use of the present
tense all through this description is noteworthy. It brings the whole
transaction before us like a picture.
Hengstenberg says
here, "Jesus had seated Himself at the table, and Peter probably enjoyed
the honour of washing His feet. After this he, with the other disciples, sat
down also at table, expecting that the younger would spontaneously assume the
function of feet-washer for all the rest. But pride evoked pride. The younger
Apostles, following a quick impulse, seated themselves also at table. Thus a
situation of deep embarrassment resulted in murmuring and contest. Who would be
the first to rise up again? Jesus put an end to the embarrassment, by rising
from supper and washing the feet of His disciples." This is possible; but
it is only conjecture.
5.--[After that he poureth water, etc., etc.] Wonderful as all this transaction seems, and no doubt is, when we
remember who our Lord was, one thing must never be forgotten. The actions here
described would not seem nearly so
strange to the disciples as they do to us. They were simply the courteous
actions of a host who desired to show the utmost degree of hospitable attention
to the guests. Thus Abraham washed the feet of the three angelic messengers.
(Gen. xviii. 4. So also 1 Sam. xxv. 41.) In a hot country like Palestine, where
people wore no stockings, and the heat was very scorching to the skin, frequent
washing of the feet was an absolute necessity, and to wash the feet of guests
was a common piece of hospitality. It
is one mark of a deserving widow, that she has "washed the saints'
feet." (1 Tim. v. 10.) The real wonder was that such a Master, on such a
solemn occasion, should, such a condescending act to such weak disciples. It was
not so much the action as the doer of it, that was remarkable.
After all there was a
touching fitness in our Lord's choice of an instructive action on this solenm
occasion. He knew that He was leaving his disciples, like poor feeble
travellers, in a weary, wicked world. He would therefore wash their feet before
parting, and strengthen and refresh them for their journey.
It will be observed
that the work was not left unfinished and half-done. Like a perfect servant,
our Lord "wiped" the feet as well as "washed" them.
JOHN XIII. 6--15.
6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost
thou wash my feet?
7 Jesus answered and said unto him, What I do thou knowest not now; but
thou shalt know hereafter.
8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered
him, If I wash thee not, thou hast no part with me.
9 Simon Peter saith unto him, Lord, not my feet only, but also my hands
and my head.
10 Jesus saith to him, He that is washed
needeth not save to wash his feet, but is clean every whit: and ye are clean,
but not all.
11 For he knew who should betray him; therefore said he, Ye are not all
clean.
12 So after he had washed their feet, and had
taken his garments, and was set down again, he said unto them, Know ye what I
have done to you?
13 Ye call me Master and Lord: and ye say well;
for so I am.
14 If I then, your Lord and Master, have washed your feet; ye also ought
to wash one another's feet.
15 For I have given you an example, that ye should do as I have done to
you.
The verses we have now
read conclude the story of our Lord's washing the feet of His disciples, the
night before He was crucified. It is a story full of touching interest, which
for some wise reason no Evangelist records except St. John. The wonderful
condescension of Christ, in doing such a menial action, can hardly fail to
strike any reader. The mere fact that the Master should wash the feet of the
servants might well fill us with surprise. But the circumstances and sayings
which arose out of the action are just as interesting as the action itself. Let
us see what they were.
We should notice,
firstly, the hasty ignorance of the
Apostle Peter. One moment we find him refusing to allow his Master to do
such a servile work as He is about to do:--"Dost thou wash my feet?"
"Thou shalt never wash my feet."--Another moment we find him rushing
with characteristic impetuosity into the other extreme :--" Lord, wash not my feet only, but my hands and my
head." But throughout the transaction we find him unable to take in the
real meaning of what his eyes behold. He sees, but he does not understand.
Let us gather from
Peter's conduct that a man may have plenty of faith and love, and yet be sadly
destitute of clear knowledge. We must not set down men as graceless and godless
because they are dull, and stupid, and blundering in their religion. The heart
may often be quite right when the head is quite wrong. We must make allowances
for the corruption of the understanding as well as of the will. We must not be
surprised to find that the brains as well as the affections of Adam's children
have been hurt by the fall. It is a humbling lesson, and one seldom fully
learned except by long experience. But the longer we live the more true shall
we find it, that a believer, like Peter, may make many mistakes and lack
understanding, and yet, like Peter, have a heart right before God, and get to
heaven at last.
Even at our best
estate we shall find that many of Christ's dealings with us are hard to
understand in this life. The "why" and "wherefore" of many
a providence will often puzzle and perplex us quite as much as the washing
puzzled Peter. The wisdom, and fitness, and necessity of many a thing will
often be hidden from our eyes. But at times like these we must remember the
Master's words, and fall back upon them :--"What I do thou knowest not
now, but thou shalt know hereafter." There came days, long after Christ
had left the world, when Peter saw the full meaning of all that happened on the
memorable night before the crucifixion. Even so there will be a day when every
dark page in our life's history will be explained, and when, as we stand with
Christ in glory, we shall know all.
We should notice,
secondly, in this passage, the plain
practical lesson which lies upon the surface. That lesson is read out to us
by our Lord. He says, "I have given you an example, that ye should do as I
have done to you."
Humility is evidently
one part of the lesson. If the only-begotten Son of God, the King of kings, did
not think it beneath Him to do the humblest work of a servant, there is nothing
which His disciples should think themselves too great or too good to do. No sin
is so offensive to God, and so injurious to the soul as pride. No grace is so
commended, both by precept and example, as humility. "Be clothed with humility." "He
that humbleth himself shall be exalted."-- " Let this mind be in you, which was also in Christ
Jesus; who, being in the form of God, thought it not robbery to be equal with
God: but made Himself of no reputation, and took upon Him the form of a
servant, and was made in the likeness of men: and being found in fashion as a
man, He humbled Himself." (1 Pet. v. 5; Luke xviii. 14; Phil. ii. 5--8.)
Well would it be for the Church if this very simple truth was more remembered,
and real humility was not so sadly rare. Perhaps there is no sight so
displeasing in God's eyes as a self-conceited, self-satisfied, self-contented,
stuck-up professor of religion. Alas, it is a sight only too common! Yet the
words which St. John here records have never been repealed. They will be a
swift witness against many at the last day, except they repent.
Love is manifestly the
other part of the great practical lesson. Our Lord would have us love others so
much that we should delight to do anything which can promote their happiness.
We ought to rejoice in doing kindnesses, even in little things. We ought to
count it a pleasure to lessen sorrow and multiply joy, even when it costs us
some self-sacrifice and self-denial. We ought to love every child of Adam so
well, that if in the least trifle we can do anything to make him more happy and
comfortable, we should be glad to do it. This was the mind of the Master, and
this the ruling principle of His conduct upon earth. There are but few who walk
in His steps, it may be feared; but these few are men and women after His own
heart.
The lesson before us
may seem a very simple one; but its importance can never be overrated. Humility
and love are precisely the graces which the men of the world can understand, if
they do not comprehend doctrines. They are graces about which there is no
mystery, and they are within reach of all classes. The poorest and most ignorant
Christian can every day find occasion for practising love and humility. Then if
we would do good to the world, and make our calling and election sure, let no
man forget our Lord's example in this passage. Like Him, let us be humble and
loving towards all.
We should notice,
lastly, in this passage, the deep
spiritual lessons which lie beneath its surface. They are three in number,
and lie at the very root of religion, though we can only touch them briefly.
For one thing, we
learn that all need to be washed by Christ. "If I wash thee not, thou hast
no part in Me." No man or woman can be saved unless his sins are washed
away in Christ's precious blood. Nothing else can make us clean or acceptable
before God. We must be "washed, sanctified, and justified, in the name of
the Lord Jesus, and by the Spirit of our God." (1 Cor. vi. 11.) Christ
must wash us, if we are ever to sit down with saints in glory. Then let us take
heed that we apply to Him by faith, wash and become clean. They only are washed
who believe.
For another thing, we
learn that even those who are cleansed and forgiven need a daily application to
the blood of Christ for daily pardon. We cannot pass through this evil world
without defilement. There is not a day in our lives but we fail and come short
in many things, and need fresh supplies of mercy. Even "he that is washed
needs to wash his feet," and to wash them in the same fountain where he
found peace of conscience when he first believed. Then let us daily use that
fountain without fear. With the blood of Christ we must begin, and with the
blood of Christ we must go on.
Finally, we learn that
even those who kept company with Christ, and were baptized with water as His
disciples, were "not all" washed from their sin. These words are very
solemn,--" Ye are clean: but not all." Then let us take heed to ourselves,
and beware of false profession. If even Christ's own disciples are not all
cleansed and justified, we have reason to be on our guard. Baptism and
Churchmanship are no proof that we are right in the sight of God.
NOTES.
JOHN XIII. 6--15.
6.--[Then cometh he to Simon Peter.] Whether our Lord began with Simon
Peter, is not quite clear from the words before us. Tho word "then,"
however, certainly does not mean "then," in the sense of
"in order."
Chrysostom and
Theophylact hold that Jesus washed Judas Iscariot's feet, and then came to
Peter. From the subsequent action of dipping and giving a morsel to Judas, it
certainly seems probable that he sat very near our Lord.
Augustine holds that
Jesus began with Peter. Bellarmine eagerly grasps at this, and gives it as one
of twenty-eight alleged proofs that Peter always had a primacy among the
Apostles !
[And Peter saith unto him.] The
word "Peter" is not in the Greek text here, but simply
"he," or "that man." Our translators seem to have inserted
it to make the meaning plain.
[Lord, dost thou wash my feet ?]
The English language here fails to give the full emphasis of the Greek. It
would be literally rendered, "Dost Thou, of me, wash the feet ?" Such
an one as Thou art, wash the feet of such an one as I am! It is like John the
Baptist's exclamation when our Lord came to his baptism: "Comest thou to
me ?" (Matt. iii. 14.)
7.--[Jesus answered and said, etc.] The
famous saying of this verse stretches far beyond the literal application of the
words. Primarily, of course, it means, "This action of mine has a meaning
which in a few minutes I will explain and you will understand, though at
present it may seem to you strange and unsuitable. "--But in every age
true Christians have seen a higher, deeper, broader meaning in the words, and a
pious mind cannot doubt that they were intended to bear that meaning. It
supplies the key to many things which we cannot understand in the providential
government of the world, in the history of the Church, in the events of our own
lives. We must make up our minds to see many things happening which we do not
know and understand now, and of which we cannot at present see the wisdom. But
we must believe that "we shall know hereafter" the full purposes, the
why and wherefore and needs-be, of each and all. It is a golden sentence to
store up in our memories. God's eternal counsels, the wisdom of the great Head
of the Church, must never be forgotten. All is going on well, even when we
think all is going on ill. When we cannot see it we must believe. In sickness,
sorrow, bereavement, disappointment, we must summon up faith and patience, and
hear Christ saying to us, "What I do thou knowest not now, but thou shalt
know hereafter."
Musculus has some
happy remarks here on the applicability of this expression to infant baptism,
which are most just and true.
8.--
[Peter saith...
thou,...never wash my feet.]
Here, again, the English version fails to give the full strength of the Greek
words. This sentence would be rendered literally, "Thou shalt never wash
my feet for ever," or unto eternity.
We may note here, in
Peter's language, that there is such a thing as "a voluntary
humility," which runs into extremes.
Hutcheson remarks, "Men
may have much seeming humility in the matters
of God, which is yet but preposterous and sinful, and learned from carnal
reason." Rollock compares with Peter's conduct here the Romish worship of
saints and angels, under the pretence
of deep humility and unworthiness to approach God.
[Jesus answered...If I wash...not...no part...me.] We need not doubt that this sentence
was meant to bear a deep and full meaning, and to reach far beyond the primary
application. It would be a very cold and tame exposition to say that our Lord
only meant, "Unless thy feet are washed by Me to-night, thou art not one
of my disciples. "--It means a great deal more. Our Lord seems in effect
to say, "Thou wilt not be wise to object to the symbolical action which I
am performing. Remember no one can be saved, or have any part in Me and my work
of redemption, unless I wash away his sins. Except I wash away thy many sins,
even thou, Simon Peter, hast no part in Me. I must wash every saved soul, and
every saved soul must be washed. Surely, therefore, it does not become thee to
object to my doing an instructive and figurative act to thy feet, when I must
needs do a far greater work to thy soul."
The sentence is one of
wide, deep, and sweeping application. It is true of every Christian of every
rank and position. To each one Christ says, "If I wash thee not, thou hast
no part in Me." It is not enough that we are Churchmen, professed communicants,
and the like. The great question for every one is this: "Am I washed and
justified ?"
The common assertion
that this "washing" here spoken of is baptism, seems to me
unwarrantable. Our Lord never baptized any one, so far as we can learn from
Scripture. Where is it said that He baptized Peter? Moreover, if baptism were
meant, the past tense would have been used: "If I had not washed thee,
thou would'st have no part in Me." The washing here spoken of is something
far ahove baptism.
9.-- [Simon Peter saith, etc.] The
exclamation of Peter in this verse is highly characteristic of the man.
Impulsive, excitable, zealous, ardent, with more love than knowledge, and more
feeling than spiritual discernment, he is horrified at the very idea of
"having no part in Christ." Anything rather than that! Not seeing
clearly the deep meaning of his Master's words, and still sticking to a carnal,
literal interpretation of the word "washing," he eries out that his Master may wash him all over, hands
and head as well as feet, if an
interest in Christ depends on that.
Great zeal and love
are perfectly consistent witth great spiritual ignorance and dulness, and great
slowness to comprehend spiritual truth.
Rollock remarks that
Peter erred as much in one extreme now, as he had erred before in another.
Stier remarks that the
passionate, strong expression of Peter in this verse, is just the language of a
warm-hearted but dull-minded disciple, just beginning to understand, as if
light had suddenly flashed on him.
l0.--[Jesus saith to him, He that is washed, etc.] This sentence of our Lord's conveys a
latent rebuke of Peter's spiritual dulness. It is as though Jesus said,
"The washing of head and hands
whereof thou speakest is not needed. Even assuming that a literal washing is
all I meant in saying, 'If I wash thee not,' it is well known that he who is
washed needs only to wash his feet after a journey, and is accounted clean
entirely after such a partial washing. But this is far more true of the washing
of pardon and justification. He that is pardoned and justified by Me, is
entirely washed from all his sins, and only needs the daily forgiveness of the
daily defilement he contracts in travelling through a sinful world. Once
washed, justified, and accepted by Me, ye are clean before God: although not
all of you. There is one painful exception."
The great practical
truth contained in this sentence ought to be carefully noted and treasured up
by all believers. Once joined to Christ and cleansed in His blood, they are
completely absolved and free from all spot of guilt, and are counted without
blame before God. But for all this they need every day, as they walk through
this world, to confess their daily failures, and to sue for daily pardon. They
require, in short, a daily washing of their feet, over and above the great
washing of justification, which is theirs the moment they first believe. He
that neglects this daily washing is a very questionable and doubtful kind of
Christian. Luther remarks pithily, "The devil allows no Christian to reach
heaven with clean feet all the way."
"Every whit," in this verse, means
literally "the whole man."
The deep mine of
meaning which often lies under the surface of our Lord's language is strikingly
exemplified in this verse, as well as in the seventh and eighth. There is far
more in many of His sayings, we may believe, than has ever yet been discovered.
It is striking to
observe that even of His poor, weak, erring disciples Jesus says, "Ye are
clean."
Bullinger observes
that the words of the Lord's Prayer, "Forgive us our trespasses," are
a daily confession of the very thing here mentioned,--viz., the need of daily washing of our feet.
Casaubon remarks that
those who come out of a bath, as a matter of constant experience, only need to wash their feet, which,
stepping on the ground as they come out, must needs contract some defilement.
In Eastern countries, where bathing was very common, all could see the force of
this.
Hengstenberg remarks,
that "the expression, ' but not
all,' was intended to pierce the conscience of Judas, whom the Redeemer did not
give up until the last good impulse died within him."
The common idea that
the "washing" here spoken of refers to baptism, semns to me quite
untenable. He that is washed must mean only "washed in a spiritual sense
from his sins ;" as Psalm li. 4. Hengstenberg's discussion of the point is
worth reading.
Burgon observes,
"The traitor, Judas, though washed by the hands of Christ Himself, was
filthy still."
l l.--[For
he knew... betray him, etc.] Our
Lord's perfect foreknowledge of His sufferings and the manner of them, and His
thorough discernment of the real
characters of all His disciples, are
alike shown in this verse. He did not suffer because He did not fore-see it,
and was taken by surprise. He walked up to death knowing every step He was
about to tread.
The sentence is an
example of the explanatory glosses which are so characteristic of St. John's
Gospel.
The Greek words
rendered "who should betray Him," are literally, "the person
betraying Him," in the past participle.
12.--[So after...washed...
feet.] After the conversation
between our Lord and Peter, the washing seems to have gone on without
interruption. The disciples were accustomed to see their Master do things they
did not understand, and they submitted in silence.
[And had taken...garments...set down again.] This refers to His putting on again the long loose outer robe,
which was laid aside on performing any action requiring exertion in the East.
Then our Lord took His place once more at the table, and commenced a discourse
which seems to have ushered in the Lord's Supper. Whether the washing of the
feet was meant, among other things, to teach the need of special preparation
for that blessed ordinance, is an interesting thought, and worth consideration.
It certainly seems our Lord's last action
before He gave the bread and wine.
[ He
said...know ye what...done...you. ] This question was meant to stir up in the disciples' minds inquiry
as to the meaning of what they had just seen. Understanding and intelligent
perception of all we do in religion, should be sought after and valued by all
true Christians. There is no real religion in blind devotion. "What mean I
by this service ?" should be the question often impressed on our minds.
13.--[ Ye call me Master and Lord. ] These words would be more literally
rendered, "Ye call Me, or speak of Me, as the Master and the Lord."
The expression seems to show that this was the habitual language of the
disciples while our Lord was on earth. So Martha says to Mary, "The Master
is come." (John xi. 28.)
[Ye say well; for so I am.] The
word "so" is not in the Greek. It is simply "for I am." The
expression is a beautiful warrant for applying to Jesus especially the
appellation "the Lord." He has Himself endorsed it, by the words,
"Ye say well."
14.--[If
I then, your Lord, etc.] The
argument of this verse is one which our Lord very frequently uses: "If I
do a thing, much more ought ye to do it." Literally rendered the meaning
is, "If I, the Person whom ye speak of as 'the Lord' and ' the Master,'
have washed your feet, and condescended to perform the most menial act of
attention to you, ye also ought to feel it a duty to do acts of the same kind
for one another,--acts as condescending as washing one another's feet."
The words "Your
Lord and Master" in the Greek are literally, "The Lord and the
Master."
"Ye ought"
is a very strong expression. It is tantamount to saying, "It is your duty
and debt,--ye are under an obligation to do it."
Paley on Evidences, p.
2, ch. iv., has a remarkable passage, showing the close affinity between our
Lord's conduct here, and His conduct when taking a little child and putting him
in the midst of the disciples. In both He taught humility, that rare grace, by
action.
15.--[For I have given you an example, etc.] "I have, in my own person, given
you a pattern of what your own conduct should be. The duty I want you to learn
is of such vast importance that I have not left it to a general precept, but
have given you an example of my meaning."
Of course the question
at once rises,--What did our Lord really mean ? Did He mean that we all ought
literally to do the very same thing that He did ? Or did He only mean that we
are to imitate the spirit of His action ?
The Church of Rome, it
is well-known, puts a literal sense on our Lord's language. Once every year,
about Easter, the head of the Romish Church publicly washes the feet of certain
poor persons got ready for the occasion. The absurdity, to say the least, of
this view is evident on a moment's reflection.
It seems absurd to
take our Lord's words literally, and to suppose that the Pope's literal washing
of a few feet at Easter can supersede the duty of all Christians to do the
same. Yet it is only fair to remember that the Moravians to this day take a
literal view of those words, and have a custom called "pedilavium."
It is in any case
absurd to suppose that our Lord would require His disciples to perform a duty
which the young and the feeble would be physicaIly unable to do.
It is inconsistent
with the general tenor of our Lord's teaching to suppose that He would ever
attach so much importance to a mere bodily action. "Bodily exercise
profiteth little." (1 Tim. iv. 8.) A formal performance of bodily acts of
religion is just the easiest thing that can be imposed on people. The thing
that is really hard, and yet always required, is the service of the heart.
The true
interpretation of the two verses is that which places a spiritual sense on our
Lord's words. It is a practical illustration of Matt. xx. 26--28. He wished to
teach His disciples that they ought to be willing to wait on one another, serve
one another, minister to one another, even in the least and lowest things. They
should think nothing too low, or humble, or menial to undertake, if they can
show love, kindness, and condescension to another. If He, the King of kings,
condescended to leave heaven to save souls, and dwell thirty-three years in
this sin-defiled world, there is nothing that we should think too lowly to undertake.
Pride, because we
possess wealth, rank, position, place, education, or high-breeding, is condemned
heavily in this passage. He who would shrink from doing the least kindness to
the poorest Christian, has read these verses to little purpose, and does not
copy his Master's example.
One caution only we
must remember. Let us not suppose that an ostentatious attention to the poor
constitutes the whole of obedience to the law of this passage. It is easy work
comparatively to care for the poor. We are to be ready to do the least acts of
kindness to our equals quite as much as to the poor. There is nothing about
temporal poverty in the passage. The disciples were told their duty to
"one another." This is a very important point. It is much easier and
more self-satisfying to play the part and do the work of a Christian to the
poor than to our equals.
How entirely the
passage overthrows the claim of mere talking, head-learned professors of sound
doctrine, to be accounted true Christians, it is needless to show. Doctrinal
orthodoxy, without practical love and humility, is utterly worthless before
God.
Bullinger remarks, how
singularly full of Christian truth the passage is which ends at this verse.
That we are washed clean from all sins, by Christ our Saviour,--that although
washed, the remainder of infirmity sticks to us, and obliges us to wash our
feet daily,--that the duty of a disciple is to make Christ his example in all
things,--these three great lessons stand forth most prominently.
Gurnall observes,
"The master here doth not only rule the scholar's book for him; but writes
him a copy with his own hand."
JOHN
XIII. 16--20.
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.
18 I speak not of you all : I know whom I have
chosen : but that the scripture may be fulfilled, He that eateth bread with me
hath lifted up his heel against me.
19 Now I tell you before it come, that, when it is come to pass, ye may
believe that I am he.
20 Verily, verily, I say unto you, He that receiveth
whomsoever I send receiveth me; and he that receiveth me receiveth him that
sent me.
IF we would understand
the full meaning of these verses, we must mark carefully where they stand in
the chapter. They follow hard after the remarkable passage in which we read of
Christ washing His disciples' feet. They stand in close connection with His
solemn command, that the disciples should do as they had seen Him do. Then come
the five verses which we have now to consider.
We are taught, for one
thing, in these verses, that Christians
must never be ashamed of doing anything that Christ has done. We read,
"Verily, I say unto you, The servant is not greater than his Lord; neither
he that is sent greater than he that sent him."
There seems little
doubt that our Lord's all-seeing eye saw a rising unwillingness in the minds of
the Apostles to do such menial things as they had just seen Him do. Puffed up
with their old Jewish expectation of thrones and kingdoms in this world, secretly
selfsatisfied with their own position as our Lord's friends, these poor
Galileans were startled at the idea of washing people's feet! They could not
bring themselves to believe that Messiah's service entailed work like this.
They could not yet take in the grand truth, that true Christian greatness
consisted in doing good to others. And hence they needed our Lord's word of
warning. If He had humbled Himself to do humbling work, His disciples must not
hesitate to do the same.
The lesson is one of
which we all need to be reminded. We are all too apt to dislike any work which
seems to entail trouble, self-denial, and going down to our inferiors. We are
only too ready to depute such work to others, and to excuse ourselves by
saying, "It is not in our way." When feelings of this kind arise
within us we shall find it good to remember our Lord's words in this passage,
no less than our Lord's example. We ought never to think it beneath us to show
kindness to the lowest of men. We ought never to hold our hand because the
objects of our kindness are ungrateful or unworthy. Such was not the mind of
Him who washed the feet of Judas Iscariot as well as Peter.He who in these
matters cannot stoop to follow Christ's example, gives little evidence of
possessing true love or true humility.
We are taught, for
another thing, in these verses, the
uselessness of religious knowledge if
not accompanied by practice. We read,
"If ye know these things, happy are ye if ye do them." It sounds as
if
our Lord would warn
His disciples that they would never be really happy in His service if they were
content with a barren head-knowledge of duty, and did not live according to
their knowledge.
The lesson is one
which deserves the continual remembrance of all professing Christians. Nothing
is
more common than to
hear people saying of doctrine or duty,--" We know it, we know it;"
while they sit still in unbelief or disobedience. They actually seem to flatter
themselves that there is something creditable and redeeming in knowledge, even
when it bears no fruit in heart, character, or life. Yet the truth is precisely
the other way. To know what we ought to be, believe, and do, and yet to be
unaffected by our knowledge, only adds to our guilt in the sight of God. To
know that Christians should be humble and loving, while we continue proud and
selfish, will only sink us deeper in the pit, unless we awake and repent.
Practice, in short, is the very life of religion. "To him that
knoweth to do good, and doeth it not,
to him it is sin." ( James iv. 17.)
Of course we must
never despise knowledge. It is in one
sense the beginning of Christianity in the soul. So long as we know nothing of
sin, or God, or Christ, or grace, or repentance, or faith, or conscience, we
are of course nothing better than heathens. But we must not overrate knowledge. It is perfectly
valueless unless it produces results in our conduct, and influences our lives, and moves our wills. In fact knowledge
without practice does not raise us above the level of the devil. He could say
to Jesus, "I know Thee who Thou art, the Holy One God." The devils,
says St. James, "believe and tremble." ( James ii. 20.) Satan knows
truth, but has no will to obey it, and is miserable. He that would be happy in
Christ's service must not only know, but do.
We are taught, for
another thing, in these verses, the
perfect knowledge which Christ has of all His people. He can distinguish
between false profession and true grace. The Church may be deceived, and rank
men as Apostles who are nothing better than brethren of Judas Iscariot. But
Jesus is never de-ceived, for He can read hearts. And here He declares with
peculiar emphasis, "I know whom I have chosen."
This perfect knowledge
of our Lord Jesus Christ is a very solemn thought, and one which cuts two ways.
It ought to fill the hypocrite with alarm, and drive him to repentance. Let him
remember that the eyes of the all-seeing Judge already see him through and
through, and detect the want of a wedding garment. If he would not be put to
shame before assembled worlds, let him cast aside his false profession, and
confess his sin before it is too late. Believers, on the other hand, may think
of an all-knowing Saviour with comfort. They may remember, when misunderstood
and slandered by an evil world, that their Master knows all. He knows that they
are true and sincere, however weak and failing. A time is coming when He will
confess them before His Father, and bring forth their characters clear and
bright as the summer sun at noon-day.
We are taught,
finally, in these verses, the true,
dignity of Christ's disciples. The world may despise and ridicule the
Apostles because they care more for works of love and humility than the
pursuits of the world. But the Master bids them remember their commission, and
not be ashamed. They are God's ambassadors, and have no cause to be cast down.
"Verily, verily," He declares, "He that receiveth whomsoever I
send receiveth Me; and he that receiveth Me receiveth Him that sent Me."
The doctrine here laid
down is full of encouragement. It ought to cheer and hearten all who lay
themselves out to do good, and specially to do good to the fallen and the poor.
Work of this kind gets little praise from men, and they who give themselves up
to it are often regarded as miserable enthusiasts, and meet with much
opposition. Let them however work on, and take comfort in the words of Christ
which we are now considering. To spend and be spent in trying to do good makes
a man far more honourable in the eyes of Jesus than to command armies or amass
a fortune. The few who work for God in Christ's way have no cause to be
ashamed. Let them not be cast down if the children of the world laugh and sneer
and despise them. A day comes when they will hear the words, "Come ye
blessed children of my Father, inherit the kingdom prepared for you."
(Matt. xxv. 34.)
NOTES.
JOHN XIII. 16--20.
16.--[ Verily, verily, I say unto you, etc.] This well-known mode of expression is
doubtless used here to show the great importance of the lessons which our Lord
is imposing on the disciples at this point. It is as though He said, "Do
not think lightly of what I am teaching you now. It is no trifling matter. Love
and humility are weighty things in my service. I solemnly charge you to
remember that, as I have often told you, the servant is not greater than his master,
but must strictly follow his example. The messenger sent on an errand is not
greater than him that sends him, and must carefully do as he is bid. If I, your
Master and Head, have done these actions of love and humility, never be ashamed
of doing the same, or similar ones. If you are really my disciples and
messengers, you must prove it by shrinking from nothing which you have seen Me
do."
The Greek word which
we render here, "He that is sent," is the same that is elsewhere
rendered, "the Apostle." Our translators seem to have translated the
word as they have to show more forcibly the connection between "the sender"
and "the sent," which, to a reader ignorant of Greek, would not have
appeared if the word "apostle" had been used.
17.--[If ye know happy...do them.] The
object of this verse seems to be the confirmation of the preceding one.
"Be not content with knowing these things with your heads. See that you
actually practice them. If you really know and understand my meaning, you will
find it your happiness to put it in practice." The latent idea seems to
be, "Wretched and miserable Christians are ye, if you know these things,
and then stop short, and do not practise them."
Let us note the solemn
principle which lies beneath the verse. Knowledge without practice is the
character of the devil. None knows more truth, and none does more evil than he.
Let us not forget that !
18.--[I speak
not of you all.] It is not quite
clear what our Lord meant by these words. Some think, as Bishop Hall, that the
connection is with the verse before, and that our Lord meant, "When I
speak of happiness, knowledge, and practice, I do not speak as if there was no
false Apostle among you."
Others think that the
sense should be carried forward. "I am not speaking as if you were all
equally faithful, and equally sent by Me."
[I whom I have chosen. ] This
sentence again admits of being taken in two senses. Some think, as Calvin,
Poole, Rollock, and Hutcheson, that it refers to the eternal election and
choice of those disciples who were true believers. "I know whom I have really called and chosen to be mine by my
Spirit."
Others think, as
Zwingle, Musculus, Hall, Whitby, Hengstenberg, and Burgon, that it only refers
to the official choice and calling of the twelve when our Lord selected them to
be His disciples, and has no reference to the inward call of grace. It would
then mean, "I know the real inward character of all those whom I have
called to be my professing disciples."
It certainly favours this view, that our Lord uses precisely the same
expression in John vi. 70: "Have not I chosen you twelve, and one of you
is a devil?"
Any one who cares to
see the question well discussed, will find it ably examined by Gomarus.
[But that the Scripture...fulfilled.] Our Lord's meaning seems to be
filled up in the following way: "I speak not of you all, as if I thought
you all faithful. I know that ye are not all clean and trustworthy, and I know
that in this way you will see the words of Scripture fulfilled."
Here, as in many
places where the expression occurs, "This was done that the Scripture
might be fulfilled," we must not for a moment suppose that "things
were done in order that Scripture might be fulfilled," but that "when
things were done the Scripture was fulfilled." "I know the characters
of all my disciples," our Lord seems to say, "and I know that very
soon something will happen by which the Scripture will be fulfilled."
[He that eateth bread, etc.] The forty-first Psalm is here shown to
apply to one greater than David, and one worse than Ahitophel. The ninth verse
here quoted says, "Mine own familiar friend, which did eat of my bread,
hath lifted up his heel against me."
The expression implies
the act of one who like a stubborn and vicious horse, suddenly turns round
against his master and kicks at him. "This," our Lord says, "is
about to be fulfilled in the conduct of Judas Iscariot to Me."
It cannot of course be
said that this quotation is positive proof that Judas ate the Lord's Supper.
But it certainly rather increases the probability of it. The words,
"eateth bread with Me," used in such close juxtaposition to the
institution of the Lord's Supper, are very remarkable.
The grand lesson, that
we must be prepared for much disappointment in friends and companions in this
life, is very plain in this passage. The less we expect from man the better.
19.--[Now
I tell you before, &c.] There
can be little doubt that this verse applies to the warning of Judas'
approaching apostacy which our Lord had just given. "I tell you of the
coming fall of one of your number before it takes place, in order that when it
takes place you may not be confounded, but may see fresh reason for believing
that I am the promised Messiah."
The expression,
"I am He," in the Greek is
literally, "I am." Is there any reference to the famous "I
AM" hath sent me in Exodus ? It comes in close connection with
"sending" in the next verse.
20.--[Verily, verily I say,
etc.] Our Lord's purpose in this
verse seems to be to encourage and cheer His faithful disciples. "Be not
dismayed" he seems to say, "though one of your number is unfaithful
and falls away. Persevere and fear not. Remember the high dignity of your
office. I solemnly declare to you that he who receives you or any one else whom
I send forth to preach the Gospel, receives Me, because ye are my
representatives. Nor is this all. He that receives Me, receives not Me only,
but God the Father who sent Me. Ye have no cause therefore to be ashamed of
your calling however unworthily some may behave."
Let us note that it is
no light matter to reject and despise a faithful minister of Christ. A weak and
ignorant servant may carry a message for a royal master, and for his master's
sake, ought not to be lightly esteemed. Contempt for Christ's ministers, when
they are really faithful, is a bad symptom in a church or a nation.
The connection of this
verse with the preceding passage is certainly not easy to see, and has puzzled
all commentators. Some, as Alford, have thought that our Lord intended to show
the wickedness of Judas in giving up such an honourable office as that of the
Apostleship. This seems far-fetched.--Some refer it back to the command to
imitate our Lord's humility by washing one another's feet, and think it is
meant to remind them that even they are Christ's ambassadors. I prefer the view
already given, that the words are meant to cheer and comfort the disciples.
Though not all were faithful, the true-hearted ones were Christ's commissioned
ambassadors.
Stier says, "The
whole circle of the Apostles seemed to be disgraced and broken up by thc
treachery of Judas, and therefore our Lord confirms the faithful in their
election, and that very fitly by repeating an earlier promise."
JOHN XIII.
21--30
21 When Jesus had thus
said, he was troubled in spirit, and testified, and said, Verily, verily, I say
unto you, that one of you shall betray me.
22 Then the disciples looked one on another,
doubting of whom he spake.
23 Now there was leaning on Jesus' bosom one of
his disciples, whom Jesus loved.
24 Simon Peter therefore beckoned to him, that
he should ask who it should be of whom he spake.
25 He then lying on Jesus' breast saith unto
him, Lord, who is it?
26 Jesus answered, He it is, to whom I shall
give a sop, when I have dipped it. And when he had dipped the sop, he gave it
to Judas Iscariot, the son of Simon.
27 And after the sop Satan entered into him.
Then said Jesus unto him, That thou doest, do quickly.
28 Now no man at the table knew for what intent
he spake this unto him.
29 For some of them thought, because Judas had
the bag, that Jesus had said unto him, Buy those things that we have need of
against the feast; or, that he should give something to the poor.
30 He then having received the sop went
immediately out: and it was night.
THE subject of the
verses before us is a very painful one. They describe the last scene between
our Lord Jesus Christ and the false Apostle Judas Iscariot. They contain the
last words which passed between them before they parted for ever in this world.
They never seem to have met again on earth, excepting in the garden when our
Lord was taken prisoner. Within a short time both the holy Master and the
treacherous servant were dead. They will never meet again in the body till the
trumpet sounds, and the dead are raised, and the judgment is set, and the books
are opened. What an awful meeting will that be !
Let us mark, firstly,
in this passage, what trouble our Lord
Jesus went through for the sake of our souls.
We are told that
shortly after washing the disciples' feet, He "was troubled in spirit, and
said, One of you shall betray Me."
The whole length and
breadth and depth of our Master's troubles during His earthly ministry are far
beyond the conception of most people. His death and suffering on the cross were
only the heading up and completion of His sorrows. But all throughout His
life,-- partly from the general unbelief of the Jews,-- partly from the special
hatred of Pharisees and Sadducees,--partly from the weakness and infirmity of
His few followers,--He must have been in a peculiar degree "a Man of
sorrows and acquainted with grief" (Isa. liii. 3.)
But the trouble before
us was a singular and exceptional one. It was the bitter sorrow of seeing a
chosen Apostle deliberately becoming an apostate, a backslider, and an
ungrateful traitor. That it was a foreseen sorrow from the beginning we need
not doubt; but sorrow is not less acute because long foreseen. That it was a
peculiarly cutting sorrow is very evident. Nothing is found so hard for flesh
and blood to bear as ingratitude. Even a poet of our own has said that it is
"sharper than a serpent's tooth
to have a thankless child." Absalom's rebellion seems to have been David's
heaviest trouble, and Judas Iscariot's treachery seems to have been one of the
heaviest trials of the Son of David. When He saw it drawing near He was
"troubled in spirit."
Passages like these
should make us see the amazing love of Christ to sinners. How many cups of
sorrow He drained to the dregs in working out our salvation, beside the mighty
cup of bearing our sins. They show us how little reason we have for complaining
when friends fail us, and men disappoint us. If we share our Master's lot we
have no cause to be surprised. Above all, they show us the perfect suitableness
of Christ to be our Saviour. He can sympathize with us. He has suffered
Himself, and can feel for those who are ill-used and forsaken.
Let us mark, secondly,
in these verses, the power and malignity
of our great enemy the devil. We are told in the beginning of the chapter
that he "put it into the
heart" of Judas to betray our Lord. We are told here that he "entered
into" him. First he suggests: then he commands. First he knocks at the
door and asks permission to come in: then, once admitted, he takes complete
possession, and rules the whole inward man like a tyrant.
Let us take heed that
we are not "ignorant of Satan's devices." He is still going to and
fro in the earth, seeking whom he may devour. He is about our path and about
our bed, and spies out all our ways. Our only safety lies in resisting him at the
first, and not listening to his first advances. For this we are all
responsible. Strong as he is, he has no power to do us harm, if we cry to the
stronger One in heaven, and use the means which He has appointed. It is a
standing principle of Christianity, and will ever be found true. "Resist
the devil, and he will flee from you." (James iv. 7.)
Once let a man begin
tampering with the devil, and he never knows how far he may fall. Trifling with
the first thoughts of sin,--making light of evil ideas when first offered to
our hearts,--allowing Satan to talk to us, and flatter us, and put bad notions
into our hearts,--all this may seem a small matter to many. It is precisely at
this point that the road to ruin often begins. He that allows Satan to sow
wicked thoughts will soon find within his heart a crop of wicked habits. Happy
is he who really believes that there is a devil, and believing, watches and
prays daily that he may be kept from his temptations.
Let us mark, lastly,
in these verses, the extreme hardness
which comes over the heart of a backsliding professor of religion. This is
a thing which is most painfully brought out in the case of Judas Iscariot. One
might have thought that the sight of our Lord's trouble, and the solemn warning,
"One of you shall betray Me," would have stirred the conscience of
this unhappy man. But it did not do so. One might have thought that the solemn
words, "That thou doest, do
quickly," would have arrested him, and made him ashamed of his intended
sin. But nothing seems to have moved him. Like one whose conscience was dead,
buried, and gone, he rises and goes out to do his wicked work, and parts
with his Lord for ever.
The extent to which we
may harden ourselves by resisting light and knowledge is one of the most
fearful facts in our nature. We may become past feeling, like those whose limbs
are mortified before they die. We may lose entirely all sense of fear, or
shame, or remorse, and have a heart as hard as the nether millstone, blind to
every warning, and deaf to every appeal. It is a sore disease, but one which
unhappily is not uncommon among professing Christians. None seem so liable to
it as those who, having great light and privilege, deliberately turn their
backs on Christ, and return to the world. Nothing seems likely to touch such
people, but the voice of the archangel and the trump of God.
Let us watch jealously
over our hearts, and beware of giving way to the beginnings of sin. Happy is he
who feareth always, and walks humbly with his God. The strongest Christian is
the one who feels his weakness most, and cries most frequently, "Hold Thou
me up, and I shall be safe."
(Psalm cxix. 117; Prov. xxviii. 14.)
NOTES. JOHN
XIII. 21--30.
21.--[ When Jesus had thus said. ] This would
be more literally rendered, "had said these things," referring to all
He had just been saying.
There seems to be a
kind of break or pause in the narrative here. This is the point in St. John's
narrative where the institution of the Lord's Supper seems to come in. At any
rate there seems no point, comparing his account of this evening with that of Matthew,
Mark, and Luke, where it can be so well fitted in. This is the view of
Jansenius, Lampe, and Burgon.
[He was troubled in spirit.] This
expression applied to our Lord is peculiar to St. John. We find it only in his
Gospel, here and at xi. 33 and xii. 27. Here it seems to mean principally the
pain and sorrow which our Lord experienced, on seeing one of his own chosen
Apostles about to betray him. In addition to this, it probably includes that
peculiar agony and distress of soul which our Lord was subject to under the
presence of a world's sin laid upon Him, and which we see intensified in the
garden of Gethsemane.
Let it be noted, that
of all the Gospel writers John is the one who dwells most fully on the Divine
nature of our Lord, and also is the one who describes most fully the reality of
His human affections.
Observe that to be
troubled and disturbed in mind is not in itself sinful. Brentius remarks, after
Augustine, how foolish were the Stoic philosophers, who taught that a wise man
is never disturbed in mind.
Musculus thinks that
our Lord's distress and sorrow at the sight of the wickedness of Judas had much
to do with this "trouble of spirit." Nothing so sad as the sight of a
hardened, incorrigible backslider.
[And testified, and said.] The
frequency with which John used the word "testified" is very
remarkable. It occurs thirty-three times in his Gospel, and only three times in
all the other three Gospels. Why our Lord is said to "testify" in
this place is hard to see. We must suppose that it means He made an open,
solemn declaration in a very impressive manner, like a witness bearing
testimony to some great and unexpected fact.
[ Verily...I say...one of you...betray me.] The solemn "Amen, amen," here, as elsewhere, was
calculated to arrest the attention of the disciples to the declaration our Lord
was going to make. "One out of you (i.e.,
out of your number) shall betray Me. My last and crowning trial draws near.
I am about to bear a world's sins, in my own body on the tree; and painful as
it is to say, the first step in the history of my passion shall be my betrayal
by one of yourselves."
Let us note our Lord's
thorough foreknowledge of all the details of His sufferings, as well as of the
great fact that He was about to be killed.
22. --[ Then the
disciples looked..another.] The
first effect of our Lord's declaration seems to have been silence. Like men
stunned and amazed, the disciples looked at one another in astonishment. The
thing announced was the last thing they expected to hear.
[Doubting of whom he spake.] The word "doubting" hardly conveys the full force of the
Greek here. It is rather, as 2 Cor. iv. 8, "perplexed,"
"puzzled."
Let us note that
neither here nor afterwards does any suspicion appear to have fallen on Judas.
For anything we can see he looked as good as Peter, James, and John, and as
unlikely to betray his Master. The length to which hypocrisy can go is very
awful.
23.--[Now.. leaning...Jesus' bosom.] To
understand this we must remember the customs of the East, in the time of our
Lord, about the position and attitude of the guests at a meal. They did not
sit, but reclined. The famous picture
of the Last Supper, by Leonardo Da Vinci, gives a totally inaccurate idea of
the scene.
[One..disciples...Jesus loved.]
There can be no doubt this was John, the writer of this Gospel. It is the
first time he speaks of himself in this way, and the expression occurs
afterwards four times, xix. 26, xx. 2, xxi. 7, xx. 20.
The Greek word
rendered "loved" deserves notice. It signifies the higher, nobler,
and more refined kind of love. There are two words in the Greek language
translated "love" in the New Testament.
Let it be noted that
the general special love with which our Lord loved all His disciples did not
prevent His having a particular love for one individual. Why he specially loved
John we are not told. Gifts certainly do not appear so much in John as grace.
But it is worth noticing that love seems more the characteristic of John than
of any disciple, and that in this he showed more of the mind of Christ. It is
quite clear that special friendship for one individual is quite consistent with
love for all.
It is noteworthy that
of all the writers of the New Testament, none goes so deep and reveals so much
of the hidden things of God as he who lay in the bosom of Christ.
24.-- [ Simon Peter therefore
beckoned, etc. ] The characteristic forwardness and zeal of Peter come out
strikingly in this verse. None seem so excited by our Lord's announcement as he
is. None is so anxious to know of whom our Lord can be speaking. He cannot wait
silently like the others. He makes a sign to John to ask privately who it can
be. A fisherman by early training, like John, he was probably intimate with
him, and could make himself under stood by signs.
Let us note that the
whole transaction seems to show that Peter did not sit next our Lord in the
post of honour and favour. That place was given to John.
Rollock here observes,
that so far from Peter having any primacy among the Apostles, he here uses the
intercession of John !
25.--[He then lying on Jesus'
breast, etc.] The Greek words
here would be more literally rendered, "He having fallen upon." It is
so translated in eleven out of twelve other places where it occurs in the New
Testament. The idea is evidently of one moving and leaning towards another, so
as to get closer to him and whisper a question, so as not to be heard or
observed. That this is what John did is evident. It is plain that he did not say out aloud, "Lord,
who is it ?"
26.--[Jesus answered ..He..
sop...dipped it.] The action by
which our Lord told John He would indicate the traitor to him, was probably so
common at an Eastern banquet, that no one at the table would remark anything
about it. That it was a common way of eating is shown by Ruth ii. 14, "Dip
thy morsel in the vinegar." The word "sop," the marginal reading
tells us, might be translated "morsel" To give a morsel, as our Lord
did, was probably a mark of favour or compliment.
That our Lord's answer
was whispered, is evident. No one seems to have noticed it, except John.
Hengstenberg observes,
that by this act of kindness and attention Jesus "would touch the heart of
Judas once more, if haply he might be susceptible of better emotions."
[And when...dipped...gave...Judas...Simon.] The word "gave' is literally "gives," in the
present tense, showing the immediate action which followed our Lord's reply to
John's question.
Here, as elsewhere, it
is noteworthy that John specially calls Judas "the son of Simon," in
order to make it quite clear what Judas it was who did this foul deed.
Bengel remarks,
"How very near to Jesus was Judas on this occasion! But in a short time
after, by what a wide gulf did glory separate Jesus from Judas, and destruction
separate Judas from Jesus."
27.--[And after
the sop ..Satan entered...him.] Of
course this does not mean that now for the first time Satan entered, but that
from this moment Satan got full and entire possession of the heart of Judas. Up
to this time he was in it, but now he possessed it.
The word
"then" is emphatically given in the Greek, but omitted by our
translators. It should be, "After the supper, then Satan entered into
him."
Let us note the
reality, personality, and awful power of our great spiritual enemy the devil.
There are degrees in his power and dominion over us. If his first temptations
are not resisted, he may in the end gain full and entire possession of every
part of our soul, and lead us captive to be his slaves. This seems the history
of Judas.
Musculus observes that
even at the first communion Satan was present, and busy in a heart.
[Then said Jesus...that...doest..do quickly.] The full meaning and purport of this solemn saying it is not easy
to define positively. It is evidently a very elliptical saying, and we can only
conjecture about it.
Of course we cannot
suppose that our Lord desired to hasten on an act of wickedness, nor yet can we
suppose for a moment that there was any impatience in our Lord, or
unwillingness to await the hour of His sufferings.--But we must remember that
our Lord foreknew perfectly all that was before Him in the next twenty-four
hours. Does He not then speak to Judas as to one of the instruments in the
great work which was about to be accomplished ? Does He not seem to say,
"If thou must indeed do this wicked act--and I know now that the prince of
this world has got full possession of thy heart,--go on and do it. There need
be no delay. I am ready to suffer and to die. Do thy part, and I will do mine.
The Sacrifice is ready to be slain. Do thy part in the transaction, and let
there be no unnecessary waste of time" ?
Chrysostom says,
"This is not the expression of one commanding, nor advising, but of one
reproaching, and showing him that He desired to correct him; but that since he
was incorrigible, He let him go.
Augustine says,
"This was a word rather of glad readiness than of anger."
Calvin says,
"Hitherto Jesus tried by various methods to bring Judas back, but to no
purpose. Now He addresses him as a desperate man: ' Go to destruction, since
you have resolved to go to destruction.' In doing so He performs the office of
a Judge who condemns to death not those whom He drives of His own accord to
ruin, but those who have already ruined themselves by their own fault."
Cyril starts the odd
idea that our Lord addresses these words to Satan rather than Judas, and as it
were challenges him to do his worst !
Gerhard sees a
likeness in the expression, to God's words to Balaam, when He says, "Rise
up and go." (Num. xxii. 20.) They did not signify approbation, but only a
permission. Yet God's anger was kindled when Balaam went with Balak's
ambassadors.
Musculus observes the
use of the present tense here. It is not "What thou art going to do,"
but "What thou art doing now." Even at the Lord's table wickedness
was going on in Judas' heart.
Lightfoot says,
"I take this expression for a tacit, severe threat, pronounced not without
scorn and indignation: ' I know well what thou art contriving against Me. What
thou doest, do quickly, else thy own death may prevent thee; for thou hast but a
very short time to live. Thy own end draws on apace.'"
Whitby compares it to
Ezek. xx. 39: "Go ye, serve every one his idols."
Some, as Hengstenberg,
would render the Greek word for quickly "more quickly," as if our
Lord wished him to hasten his work. But there seems no necessity for this.
After all it is
noteworthy that the disciples did not know what the saying meant; and even
John, though writing forty or fifty years afterwards, by inspiration of God,
was not directed to explain it, though he does explain our Lord's sayings in
other places. We may therefore safely leave the meaning somewhat uncertain.
That our Lord spoke
these mysterious words aloud and openly, so that all the company heard, is
quite evident from the context. John's question was a whisper; His reply was
another whisper, and neither was remarked or heard by others. But the address
to Judas was heard by all.
28.--[Now no
man at the table, etc.] This
verse would be more literally rendered, "Now this thing no one knew, of
them that were sitting at table, for what purpose He said it to him." The
sentence confirms the statement above made, that both John's question and our
Lord's answer were spoken in a whisper or undertone, and not noticed by any
one. This sudden address of our Lord to Judas would therefore take the
disciples by surprise.
29.--For
some of them thought, etc.] This
whole verse is interesting, and throws light on some curious points.
The statement that
"Judas had the bag," shows the position he occupied among the
Apostles. He was so far from being suspected, that he had the charge of the
common store of money. Bullinger even thinks that he must have been a man remarkable
for wisdom, prudence, economy, and faithfulness.
The supposition of
some, that Jesus told Judas to "buy the things needed against the
feast," shows clearly that our Lord did not work miracles in order to
procure the necessaries required by Himself and His disciples. Christians must
buy and sell like other people, and must manage their money affairs with
prudence and economy. It also shows how little the disciples realized that
their Master's death was close at hand.
The supposition of
others, that Jesus told Judas to "give
something to the poor," shows plainly what was our Lord's custom in
the matter of almsgiving. He sanctified and adorned the practice of caring for
the poor by His own example. This passage, and Gal. ii. 10, deserve careful
consideration. It may be doubted whether the English Poor Law has not tended to
shut up English almsgiving far more than is right before God.
Let us mark the snares
which attend the possession, fingering, and handling of money. The man who has
care of the money in our Lord's little company of followers, is the very man
who makes shipwreck of his soul for ever, through the love of money. "Give
me neither poverty nor riches," should be a Christian's frequent prayer.
(Prov. xxx. 8.)
Bullinger points out
that the possession of money is evidently not in itself sinful and wicked, and
argues from the verse that the Romish mendicant friars, and others who made a
merit of self-imposed poverty, are under a complete delusion. It is not the having,
but the misusing money which is sinful.
30.--[ He then...received...sop...immediately out. ]
The hasty departure of Judas as soon as our Lord had given him the morsel, and
spoken the remarkable words already commented on, may easily be explained. He
saw at once that our Lord knew all his plot, and dreaded exposure. His
conscience condemned him, and he dared no longer sit in our Lord's company. He
at any rate understood what our Lord meant, if nobody else did. He felt himself
detected and discovered, and for very shame got up and went away.
It is curious and
noteworthy that John, at all events, must have known Judas to be the traitor,
and yet he seems to have said nothing.
It seems very
difficult to me to explain this part of the history of this memorable evening,
unless we admit that Judas Iscariot received the Lord's Supper with the other
Apostles.--From this point to the seizure of our Lord in the garden, the
narrative flows on without break or interruption, and I cannot see any place at
which the Lord's Supper can come in. I therefore hold strongly that Judas was
actually a communicant.-The subject is very fully discussed by Gerhard, who
takes this view, and confirms it by quotations from Cyprian, Jerome, Augustine,
Chrysostom, Cyril of Jerusalem, Theodoret, Euthymius, Lombardus, Aquinas, Ferus, Toletus, Bellarmine, Jansenius,
Baronius, Maldonatus, Calvin, Beza, Martyr, Bucer, and Whittaker. After all the
expression of Luke xxii. 21 appears to me unanswerable.
[And it was night.] This
emphatic little sentence of course is not inserted without a meaning; but why,
we are left to conjecture.
Perhaps it was meant
to show us that Judas purposely waited till darkness, to accomplish his deed of
darkness. "This is your hour,
and the power of darkness." (Luke xxii. 53.)
Perhaps it was meant
to show that Judas slunk off at a time when nobody could see where he went,
follow him, or observe his movements.
Perhaps it was meant
to show that the time was hastening on, and that our Lord had reason to say,
"That thou doest, do quickly."
Perhaps it was only
meant to mark the precise time when our Lord delivered the exquisite address of
the next three chapters. St. John loves to mark time and places in his
narrative.
One thing, at any
rate, is very clear. The expression shows that the first Lord's Supper was not
celebrated by day, but by night. The objections to an evening sacrament
commonly made by certain persons, are really so untenable in the face of this
passage, that one marvels how men of common sense can make them.
JOHN XIII.
31--38.
31 Therefore,
when he was gone out, Jesus said, Now is the Son of man glorified, and God is
glorified in him.
32 If God be glorified in him, God shall also
glorify him in himself, and shall straightway glorify him.
33 Little children, yet a little while I am
with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye
cannot come; so now I say to you.
34 A new commandment I give unto you, That ye
love one another; as I have loved you, that ye also love one another.
35 By this shall all men know that ye are my
disciples, if ye have love one to another.
36 Simon Peter said unto him, Lord, whither
goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but
thou shalt follow me afterwards.
37 Peter said unto him, Lord, why cannot I
follow thee now? I will lay down my life for thy sake.
38 Jesus answered him, Wilt thou lay down thy
life for my sake? Verily, verily, I say unto thee, The cock shall not crow,
till thou hast denied me thrice.
In this passage we
find the Lord Jesus at last alone with His eleven faithful disciples. The
traitor, Judas Iscariot, had left the room, and gone out to do his wicked deed
of darkness. Freed from his painful company, our Lord opens His heart to His
little flock more fully than He had ever done before. Speaking to them for the
last time before His passion, He begins a discourse which for touching interest
surpasses any portion of Scripture.
These verses show us what glory the crucifixion brought both to
God the Father and to God the Son. It seems impossible to avoid the
conclusion that this was what our Lord had in His mind when He said, "Now
is the Son of man glorified, and God is glorified in Him."--It is as
though He said, "The time of my crucifixion is at hand. My work on earth
is finished. An event is about to take place
to-morrow, which, however painful to you who love Me, is in reality most
glorifying both to Me and my Father."
This was a dark and
mysterious saying, and we may well believe that the eleven did not understand
it. And no wonder! In all the agony of the death on the cross, in all the
ignominy and humiliation which they saw afar off, or heard of next day, in
hanging naked for six hours between two thieves,--in all this there was no
appearance of glory! On the contrary, it was an event calculated to fill the
minds of the Apostles with shame, disappointment, and dismay. And yet our
Lord's saying was true.
The crucifixion
brought glory to the Father. It glorified His wisdom, faithfulness, holiness,
and love. It showed Him wise, in providing a plan whereby He could be just, and
yet the Justifier of the ungodly.--It showed Him faithful, in keeping His
promise, that the seed of the woman should bruise the serpent's head.--It
showed Him holy, in requiring His law's demands to be satisfied by our great
Substitute.--It showed Him loving, in providing such a Mediator, such a
Redeemer, and such a Friend for sinful man as His co-eternal Son.
The crucifixion
brought glory to the Son. It glorified His compassion, His patience, and His
power. It showed Him most compassionate, in dying for us, suffering in our
stead, allowing Himself to be counted sin and a curse for us, and buying our
redemption with the price of His own blood.--It showed Him most patient, in not
dying the common death of most men, but in willingly submitting to such horrors
and unknown agonies as no mind can conceive, when with a word He could have
summoned His Father's angels, and been set free.--It showed Him most powerful,
in bearing the weight of all a world's transgressions, and vanquishing Satan
and despoiling him of his prey.
For ever let us cling
to these thoughts about the crucifixion. Let us remember that painting and
sculp-
ture can never tell a
tenth part of what took place on the cross. Crucifixes and pictures at best can
only show us a human being agonizing in a painful death. But of the length and
breadth and depth and height of the work transacted on the cross,--of God's law
honoured, man's sins borne, sin punished in a Substitute, free salvation bought
for man,--of all this they can tell nothing. Yet all this lies hid under the
crucifixion. No wonder St. Paul cries, "God forbid that I should glory,
save in the cross of our Lord Jesus Christ." (Gal. vi. 14.)
These verses show us,
secondly, what great importance our Lord
Jeesus attaches to the grace of brotherly love. Almost as soon as the false
Apostle had left the faithful eleven, comes the injunction, "Love one another." Immediately after
the sad announcement that He would leave them soon, the commandment is given,
"Love one another." It is
called a "new" commandment, not because it had never been given
before, but because it was to be more honoured, to occupy a higher position, to
be backed by a higher example than it ever had been before. Above all, it was
to be the test of Christianity before the world. "By this shall all men
know that ye are my disciples, if ye have love one to another."
Let us take heed that
this well-known Christian grace is not merely a notion in our heads, but a
practice in our lives. Of all the commands of our Master there is none which is
so much talked about and so little obeyed as this. Yet, if we mean anything
when we profess to have charity and love toward all men, it ought to be seen in
our tempers and our words, our bearing and our doing, our behaviour at home and
abroad, our conduct in every relation of life. Specially it ought to show
itself forth in all our dealing with other Christians. We should regard them as
brethren and sisters, and delight to do anything to promote their happiness. We
should abhor the idea of envy, malice, and jealousy towards a member of Christ,
and regard it as a downright sin. This is what our Lord meant when He told us
to love one another.
Christ's cause in the
earth would prosper far more than it does if this simple law was more honoured.
There is nothing that the world understands and values more than true charity.
The very men who cannot comprehend doctrine, and know nothing of theology, can
appreciate charity. It anests their attention, and makes them think. For the
world's sake, if for no other cause, let us follow after charity more and more.
These verses show us,
lastly, how much self-ignorance there may
be in the heart of a true believer. We see Simon Peter declaring that he
was ready to lay down his life for his Master. We see his Master telling him
that in that very night he would "deny
Him thrice." And we all know how the matter ended. The Master was
right, and Peter was wrong.
Let it be a settled
principle in our religion, that there is an amount of weakness in all our
hearts, of which we have no adequate conception, and that we never know how far
we might fall if we were tempted. We fancy sometimes, like Peter, that there
are some things we could not possibly do. We look pitifully upon others who
fall, and please ourselves in the thought that at any rate we should not have
done so. We know nothing at all. The seeds of every sin are latent in our
hearts, even when renewed, and they only need occasion, or carelessness and the
withdrawal of God's grace for a season, to put forth an abundant crop. Like
Peter, we may think we can do wonders for Christ, and like Peter, we may learn
by bitter experience that we have no power and might at all.
The servant of Christ
will do wisely to remember these things. "Let him that thinketh he
standeth, take heed lest he fall." (1 Cor. x. 12.) A humble sense of our
own innate weakness, a constant dependence on the Strong for strength, a daily
prayer to be held up, because we cannot hold up ourselves,--these are the true
secrets of safety. The great Apostle of the Gentiles said, "When I am
weak, then I am strong." (2 Cor. xii. 10.)
NOTES.
JOHN XIII. 31--38.
31.--[Therefore, when...gone
out, Jesus said.] The withdrawal
of Judas from the company of the disciples, at this point, forms a distinct
break in the narrative. At once, from this time, our Lord seems to speak as one
relieved by the absence of an uncongenial mind. There is a manifest alteration
in the tone of all He says. It seems pitched in a higher key.
Bengel, at this point,
interposes an entire interval of a night, and thinks that a new discourse
begins here. It seems a needless view, and is very unnatural
[Now is the Son of Man glorifled, etc., etc.] This is a deep saying, and not least so because both the verbs are
in the past tense. Literally rendered in each case, the verb should be
"has been glorified." This is not an uncommon mode of speech. The
glorification is so near, so certain, so complete, that it is spoken of as a
thing accomplished, and even past. It was accomplished in purpose, and in a few
hours would be accomplished in reality. (So John xvii. 4.) The meaning of our
Lord may probably be paraphrased thus: "Now has the time come that I, the
Son of Man, should be glorified, by actually dying as man's substitute, and
shedding my blood for the sins of the world. Now has the time come that God the
Father should receive the highest glory by my sacrifice on the cross."
Let it be noted that
the Lord regards His own atoning death on the cross as the most glorious part
of His work on earth; and that nothing so tends to glorify the Father's
attributes of justice, holiness, mercy, and faithfulness to His promises, as
the death of the Son.
Let it be noted that
the Lord does not speak of His death as a punishment, or disgrace, or
humiliation, but as an event most glorious,--glorifying both to Himself and to
the Father. So Christians should learn to "glory in the cross."
If we do not take this
view, and adhere to a strictly literal rendering of the verb glorified, as
past, as Hengstenberg does, we must suppose it to mean, "Now at last, by
my perfect righteousness in life and willingness to suffer in death, I, the Son
of man, have received glory, and my Father at the same time has received glory
through Me." But the other interpretation, taking the past tense for the
present or future, is better. "The sacrifice has begun. The last act of my
redeeming work,--specially glorifying myself and my Father,--has actually
commenced or is commencing."
Augustine and Ecolampadius
hold that the expression, "Now is the Son of Man glorified," has a
special reference to the glory which surrounds our Lord when the wicked are all
put away from Him, and He is attended only by saints. This peculiar glory was
on Him when Judas Iscariot went out, and left Him and His faithful disciples
alone.
32.--[If God
be glorified in him, etc.] This verse may be paraphrased as follows:
"If God the Father be specially glorified in all His attributes by my
death, He shall proeeed at once to place special glory on Me, for my personal
work, and shall do it without delay, by raising Me from the dead, and placing
Me at His right hand." It is like the famous passage in Philippians:
"Wherefore God also hath highly
exalted Him." It is the same idea that we have in the seventeenth chapter
more fully: "I have glorified Thee on the earth ;--now, O Father, glorify
Thou Me with Thine own self." (Phil. ii. 9; John xvii. 5.)
If the Son, on the one
hand, specially glorifies the Father's attributes of holiness, justice, and
mercy, by satisfying all His demands with His own precious blood on the cross,
so, on the other hand, the Father specially glorifies the Son, by exalting Him
above all Kings, raising Him from the dead, and giving Him a name above every
name.
"In Himself"
must refer to that special and peculiar glory which, in the counsels of the
blessed Trinity, is conferred on the Second Person, on account of His
incarnation, cross, and passion.
It is hardly needful
to remind Christians that "if" does
not imply any doubtfulness, but is rather equivalent to "since," as
in Coloss. iii. 1: "If ye then be risen with Christ."
If anyone wishes to
adhere rigidly to the past tense in the first "glorified" of this
verse, it undoubtedly makes excellent meaning. "If God the Father has been
glorified on the earth by my life and perfect obedience to His law, He will also
glorify Me in my own person, by raising Me from the dead, and placing Me at His
own right hand, and that very soon." But I doubt this being the full
meaning, for the reasons given in the preceding verse.
The perfect harmony
and co-operation of the Persons in the blessed Trinity shine out here. The Son
glorifies the Father, and the Father glorifies the Son. The Son shows the world
by His death how holy and just is the Father, and how He hates sin. The Father
shows the world, by raising and exalting the Son to glory, how He delights in
the redemption for sinners which the Son has accomplished.
Chrysostom thinks,
that "straightway glorify Him" must refer to the special signs and
wonders which appeared from the very time our Lord was on the cross. "So
the sun was darkened, the rocks rent, the veil of the temple parted, many
bodies of the saints arose, the tomb had its seal, the guards sat by, and while
a stone lay on the grave, the body rose."
Musculus remarks, that
here you have the great principle asserted which is always true: "Those
who glorify God shall be glorified by God."
33.--[Little
children.] This is the only time
our Lord ever calls His disciples by this name. It was evidently a term of
affection and compassion, like the language of a father speaking to children
whom he is about to leave alone as orphans in the world. "My believing
followers, whom I love and regard as my children."
Observe that the
expression is not used till Judas has gone away. Unbelievers are not to be
addressed as Christ's children.
[ Yet a little while I am with
you.] This seems to mean,
"I am only Staying a very little longer with you. The time is short. The
hour approaches when we must part. Give me your best attention while I talk to
you for the last time before I go."
[Ye shall seek me.] It is not quite clear what this means. Of course
it cannot refer to the time after the resurrection, when the disciples were
fully convinced that "the Lord had risen." Much less can it refer to
the time after the ascension. I can only suppose it means, "After my death
ye shall be perplexed, amazed, and confounded for a little season, wanting Me,
seeking Me, wishing for Me, and wondering where I am gone. The very moment the
little child is left alone by mother or nurse, it begins to cry after her and
want her. So will it be with you."
[And as I said unto the Jews, etc.] This sentence can only mean, "The words that I said to the
Jews will soon apply to you also, though in a very different sense. Whither I
am going you cannot follow Me. You will follow Me hereafter; but at present
there is a gulf between us, and you will not see Me."
Of course the words
applied to the Jews meant that Jesus was going to a place where spiritually and
morally the Jews were unfit to go, and in their impenitent state could not go.
The words applied to the disciples only meant that Jesus was going into a world
where they could not follow Him till they died. They were remaining on earth,
and He was going to heaven.
Hengstenberg observes,
that this is the only place in which Jesus ever spoke to His disciples
concerning "the Jews." Elsewhere He uses the expression in speaking
to the Samaritan woman (John iv. 22) and before Caiaphas and Pilate.
34.--[A new commandment, etc.] The immense importance of Christian
love or charity cannot possibly be shown more strikingly than by the way that
it is urged on the disciples in this place. Here is our Lord leaving the world,
speaking for the last time, and giving His last charge to His disciples. The
very first subject He takes up and presses on them, is the great duty of loving
one another, and that with no common love; but after the same patient, tender,
unwearied manner that He has loved them. Love must needs be a very rare and
important grace to be so spoken of ! The want of it must needs be a plain proof
that a man is no true disciple of Christ. How vast the extent of Christian love
ought to be! The measure and standard of it is the love wherewith Christ loved
us. His was a love even to death.
Melancthon points out
our Lord's great desire to promote unity and concord among professing
Christians, by His dwelling so much on love before He left the world.
Why did our Lord call
love a "new" commandment ? This is a rather difficult question, and
has called forth great variety of opinions. One thing only is very clear. Jesus
did not mean to say that "love" was a grace peculiar to the Gospel,
and was nowhere taught in the law of Moses. To say this, is a mark of great
ignorance. The point is set at rest by the words in Lev. xix. 18: "Thou
shalt love thy neighbour as thyself." What then does this word
"new" mean ?
Some think, as
Chrysostom, that our Lord refers to the degree with which Christians should
love,--even as He had loved them. This was a new and higher standard than had
been yet known. Hitherto, as Cyril says, men were to love others as themselves.
Now they were to love them more than themselves.--Some think that our Lord
refers to the great duty of Christians to love one another, and cling to one
another with a special and peculiar love, over and above the love they had
generally to all mankind. This was in a sense a novelty.--Some think that our
Lord only meant that He renewed and recreated the great law of love, and raised
it to so much higher a position than it had ever held among the Jews, that it
might be truly called a "new commandment." The parable of the good
Samaritan shows how little the Jews realized the duty of loving their
neighbours. He had in view the utter neglect into which the law of love had
fallen among Jewish teachers like the Pharisees, and like Isaac digging the
earth out of the old well, would give the law a second beginning, as if it were
new.
Some, as Maldonatus
and Suicer, think that the expression is only a Hebraism, and that
"new," "rare," and "excellent" are synonymous.
Thus a new name, a new song, new wine. (Rev. ii. 17; Psalm xcv. 1; Matt. xxvi.
29.)
Perhaps there is
something in each and all of these views. One thing is very certain: nothing
could exalt the value of love so highly as to call it "a new
commandment."
Scott observes, that
the law of love to others "was now to be explained with new clearness,
enforced by new motives and obligations, illustrated by a new example, and
obeyed in a new manner."
35.--[By this shall all men know, etc.] There can be no mistake about these
words. Love was to be the grand characteristic, the distinguishing mark of
Christ's disciples.
Let us note that our
Lord does not name gifts, or miracles, or intellectual attainments, but love,
the simple grace of love, a grace within reach of the poorest, lowliest
believer, as the evidence of discipleship. No love, no grace, no regeneration,
no true Christianity !
Musculus observes,
with withering scorn, how little likeness there is between our Lord's mark of
discipleship, and the dresses, beads, fastings, and self-imposed austerities of
the Church of Rome.
Let us note what a
heavy condemnation this verse pronounces on sectarianism, bigotry,
narrow-mindedness, party-spirit, strife, bitterness, needless controversy
between Christian and Christian.
Let us note how far
from satisfactory is the state of those who are content with sound doctrinal
opinions, and orthodox correct views of the Gospel, while in their daily life
they give way to ill temper, ill nature, malice, envy, quarrelling, squabbling,
bickering, surliness, passion, snappish language, and crossness of word and
manner. Such persons, whether they know it or not, are daily proclaiming that
they are not Christ's disciples. It is nonsense to talk about justification,
and regeneration, and election, and conversion, and the uselessness of works,
unless people can see in us practical Christian love.
Whitby remarks that in
the primitive ages the mutual love of Christians was notorious among heathens.
"See how these Christians love one another," was a common saying,
according to Tertullian. Even Julian the apostate proposed them to the heathen
as a pattern in this respect.
36.--[Simon
Peter...Lord, whither goest Thou ?] Here,
as elsewhere, the forward, impulsive spirit of Peter prompts him to ask
anxiously what our Lord meant by talking of going: "Whither goest Thou
?" Can we doubt however that in this question he was the spokesman of all?
How very little the
disciples had ever comprehended our Lord's repeated saying that He must be
taken prisoner, crucified, and die, we see in this place. Often as He had told
them He must die, they had never realized it, and are startled when He talks of
going away. It is marvellous how much religious teaching men may have, and yet
not take it in, receive, or believe it, especially when it contradicts
preconceived notions.
[Jesus answered him, etc.] Our
Lord graciously explains here a part of His meaning. He does not explicitly
tell Peter where He is going; but He tells him He is going to a place where
Peter cannot follow Him now during his lifetime, but will follow Him after his
death, at a future date. It is not unlikely, as Cyril observes, that these
words, "Thou shalt follow Me," pointed to the manner of Peter's death
by crucifixion. He was to walk in his Master's steps, and enter heaven by the
same road.
37.--[Peter
said...Lord, why...follow Thee now, etc.] This question shows how little Peter realized what our Lord fully
meant, and the nearness of His death on the cross. "Why cannot I follow
Thee now ? Where is the place Thou art going to on earth, where I am not
willing and ready to follow Thee ? I love Thee so much, and am so determined to
cling to Thee, that I am ready to lay down my life rather than be separate from
Thee."
These words were well
meant, and Peter never doubted perhaps that he could stand to them. But he did
not know his own heart. There was more feeling than principle in his
declaration. He did not see all that was in himself.
Let us note the
mischief of self-ignorance. Let us pray for humility. Let ns beware of
over-confidence in our own courage and steadfastness. Pride goeth before a
fall.
38.--[Jesus answered him, Wilt
thou, etc.] Our Lord's meaning
appears to be, "Wilt thou really and truly lay down thy life for Me ? Thou
little knowest thy own weakness and feebleness. I tell thee in the most solemn
answer, that this very night, before the cock crow, before sunrise, thou, even
thou, wilt deny three times that thou knowest Me. So far from laying down thy
life, thou wilt try to save thy life by cowardly denying that thou hast
anything to do with Me."
Let us note the
wonderful foreknowledge of our Lord. What an unlikely thing it seemed that such
a professor should fall so far and so soon. Yet our Lord foresaw it all !
Let us note the
wonderful kindness and condescension of Jesus. He knew perfectly well the
weakness and feebleness of His chief disciple, and yet never rejected him, and
even raised him again after his fall. Christians should be men of very pitiful
and tender feelings toward weak brethren. Their inconsistencies may be very
great and provoking, but we must never forget our Lord's dealing with Simon
Peter.
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