Text -- John 13:14 (NET)

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 13:14

If I then ( ei oun egō ).

Argumentative sense of oun (therefore). Condition of first class, assumed to be true, with first aorist active indicative of niptō , "If I, being what I am, washed your feet"(as I did).

Robertson: Joh 13:14

Ye also ought ( kai humeis opheilete ).

The obligation rests on you a fortiori . Present active indicative of the old verb opheilō , to owe a debt (Mat 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints’ feet in 1Ti 5:10 did it "as an incident of their hospitable ministrations"(Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints ( pedilavium ) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

Vincent: Joh 13:14

Your

Inserted in A.V. Better, the Lord and the Master as Rev. Both have the article.

Vincent: Joh 13:14

Ought ( ὀφείλετε )

The verb means to owe . It occurs several times in John's Epistles (1Jo 2:6; 1Jo 3:16; 1Jo 4:11; 3Jo 1:8). In the Gospel only here and Joh 19:7. Compare Luk 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt , and ὀφειλέτης , debtor . Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe . Δεῖ , ought or must (see Joh 3:7, Joh 3:14, Joh 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special , personal obligation.

Wesley: Joh 13:14

And why did they not? Why do we not read of any one apostle ever washing the feet of any other? Because they understood the Lord better. They knew he never designed that this should be literally taken. He designed to teach them the great lesson of humble love, as well as to confer inward purity upon them. And hereby he teaches us, In every possible way to assist each other in attaining that purity; To wash each other's feet, by performing all sorts of good offices to each other, even those of the lowest kind, when opportunity serves, and the necessity of any calls for them.

JFB: Joh 13:12-15

That is, its intent. The question, however, was put merely to summon their attention to His own answer.

JFB: Joh 13:14

The Lord.

JFB: Joh 13:14

The servants'.

JFB: Joh 13:14

But fellow servants.

JFB: Joh 13:14

Not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another.

Clarke: Joh 13:14

Ye also ought to wash one another feet - That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honor to yourselves.

Calvin: Joh 13:14

14.If then I, who am your Lord and Master This is an argument from the greater to the less. Pride hinders us from maintaining that equality which ought to exist amongst us. But Christ, who is far exalted above all others, stoops down, that he may make the proud men ashamed, who, forgetting their station and rank, look upon themselves as not bound to hold intercourse with the brethren. For what does a mortal man imagine himself to be, when he refuses to bear the burdens of brethren, to accommodate himself to their customs, and, in short, to perform those offices by which the unity of the Church is maintained? In short, he means that the man who does not think of associating with weak brethren, on the condition of submitting mildly and gently even to offices which appear to be mean, claims more than he has a right to claim, and has too high an opinion of himself. ⁴⁷

TSK: Joh 13:14

I then : Mat 20:26-28; Mar 10:43-45; Luk 22:26, Luk 22:27; 2Co 8:9; Phi 2:5-8; Heb 5:8, Heb 5:9, Heb 12:2

ye also : Act 20:35; Rom 12:10,Rom 12:16, Rom 15:1-3; 1Co 8:13, 1Co 9:19-22; 2Co 10:1; Gal 5:13; Gal 6:1, Gal 6:2; Phi 2:2-5; 1Pe 4:1, 1Pe 5:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 13:14-15

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

1.    There is no evidence that Jesus intended it as a religious observance, like the Lord’ s Supper or the ordinance of baptism.

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

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

4.    It is the manifest design of Jesus here to inculcate a lesson of humility; to teach them by his example that they ought to condescend to the most humble offices for the benefit of others. They ought not to be proud, and vain, and unwilling to occupy a low place, but to regard themselves as the servants of each other, and as willing to befriend each other in every way. And especially as they were to be founders of the church, and to be greatly honored, he took this occasion of warning them against the dangers of ambition, and of teaching them, by an example that they could not forget, the duty of humility.

Poole: Joh 13:14

I have by this my action taught you to love, and to be ready also to serve, one another, and not to think much to serve them even in the lowest and meanest offices by which you can do them good; for we must not think that these words lay a literal obligation upon Christians to wash the feet of others; washing the feet is mentioned but as species pro genere, a single act of service, put for all other acts by which we can be serviceable unto others: so it is also used, 1Sa 25:41 1Ti 5:10 . Some of the ancients seem to have judged this washing of feet to have been instituted as a sacrament, (though in an improper sense), and from hence, though Bellarmine, Maldonate, and others deny it to be a sacrament as well as we, yet probably is the practice in use amongst the papists, to wash certain persons’ feet every Thursday before Easter; a theatrical ceremony, rather than any thing of solid and profitable use. Our Saviour certainly intends no more by

ye ought to wash one another’ s feet than, ye ought to serve one another in all offices of love, and not to think yourselves too good, or too great, to do the meanest services to those who are my disciples: and this is that as to which he tells them he had set them an example that they should do as he had done, in other acts of the same kind, though not as to this specific act.

PBC: Joh 13:14

In this we are taught a lesson of humility, for if our Lord and Master has humbled himself to wash his disciples feet, so ought we, not only in heart and feelings, but practically, observe the example our Lord and Master has set.

Eld. Gregg Thompson

Haydock: Joh 13:14

You also ought to wash one another's feet. Not that he made this a standing precept according to the letter; but designed it as a lesson in humility. We find this custom literally observed in several churches, as it is now down every year by diverse prelates, and by Christian kings and princes. (Witham) ---

He gives us an example of a more elevated act of virtue, that we may at least learn to practise the lower degrees of it. For he indeed was their Lord, but when we perform this office, we can but do it to our fellow-servants. (St. John Chrysostom, hom. lxx. in Joan.) ---

That it is, blessed Peter, which you were ignorant of, but which he promises to explain afterwards. (St. Augustine, tract. 58. in Joan.)

Gill: Joh 13:14

If I then your Lord and Master,.... Christ argues from these titles and characters, which his disciples rightly gave him, and from what he had done to them, though he stood in such a superior relation to them, to their duty one towards another; that since, says he, I

have washed your feet, ye also ought to wash one another's feet: by which he does not mean barely, that they should perform this single action; but as this was an instance of humility and condescension, and doing a good office to strangers and travellers, and was afterwards an expression of love to the saints, see 1Ti 5:10, so he would teach them hereby, to behave in a spirit of humility and condescension to one another, to do every kind and good office, and by love to serve one another in all things.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 13:1-38

1 Jesus washes the disciples' feet, and exhorts them to humility and charity.

18 He foretells and discovers to John by a token, that Judas should betray him;

31 commands them to love one another;

36 and forewarns Peter of his denials.

Combined Bible: Joh 13:12-20

of the Gospel of John   

CHAPTER 46   

Christ’ s Example For Us   

John 13:12-20   

The following is given as an Analysis of the second section of John 13:—   

1. Christ’ s searching question, verse 12.  

2. Christ’ s dignity and authority, verse 13.  

3. Christ’ s example for us to follow, verses 14, 15.  

4. Christ’ s warning against pride, verse 16.  

5. Christ’ s approval of practical godliness, verse 17.  

6. Christ’ s word about the Traitor, verses 18, 19.  

7. Christ’ s encouragement to His servants, verse 20.  

The opening portion of John 13 makes known the provision which Divine love has made for failure in our walk as we journey through this world-wilderness, and the means which are used to maintain us in fellowship with Christ. Its central design is stated by the Lord when He said to Peter, "If I wash thee not, thou hast no part with me." The washing of our feet is imperative if we are to enjoy fellowship with the Holy One of God. "Grace" has given us a place in Christ, now "truth" operates to maintain our place with Christ. The effect of this ministry is stated in verse 10: "He that is bathed needeth not save to wash his feet, but is clean every whit."  

There is a double washing for the believer: the one of his entire person, the other of his feet; the former is once for all, the latter needs repeating daily. In both instances the "washing" is by the Word. Of the former we read, "Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Cor. 6:10, 11). And again, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Spirit’ (Titus 3:5). The "washing of regeneration" is not by blood, though it is inseparable from redemption by blood; and neither the one nor the other is ever repeated. Of the latter we read, "Christ also loved the church, and gave himself for it: That he might sanctify and cleanse it with the washing of water By The Word. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. 5:25-27). This same distinction was plainly marked in the Old Testament. When Aaron and his sons were consecrated, they were bathed all over (Ex. 29:4; Leviticus 8:6): but at the "laver" it was only their hands and feet which were daily cleansed (Ex. 30:19, 21).  

In our last chapter we pointed out how that the "blood" is Godward, the "water" saintwards. The one is for legal expiation, the other for moral purification. Now, while both the "bathing" (Titus 3:5) and the "washing" of the saints’ feet is by the "water of the word," there is a "cleansing" by blood— "the blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7). But this "cleansing" is judicial, not experiential. The precious blood has not been applied to my heart, but it has cancelled my guilt. It has washed out the heavy and black account which was once against me on high. A "book of remembrance’’ is written before God (Mal. 3:16), but in it there is not left on record a single sin against any believer. Just as a damp sponge passed over a slate removes every chalk mark upon it, so the blood of Christ has blotted out every transgression which once was marked up against me. How deeply significant, then, to read that when the Roman soldier pierced the side of the dead Savior that "forthwith came there out blood and water" (John 19:34)! The blood for penal expiation, the water for moral purification. But mark the order: first, the "blood" to satisfy the demands of a holy God, then the "water" to meet the needs of His defiled people!  

The distinction between the bathing of the entire body and the washing of the feet was aptly illustrated by the ancient custom of bathers. A person returning from the public baths, was, of course, dean, and needed not to be re-bathed. But wearing only sandals, which covered but part of the feet, he quickly needed the foot-bath to cleanse himself from the dust of travel encountered on his way from the baths to his home. Even to-day bathers in the sea are often seen going to their dressing-room with a pail of water to cleanse their soiled feet. This may be regarded as a parable of the spiritual life. Believers were bathed, completely cleansed, at the new birth. The "dressing-room" is Heaven, where we shall be robed in white raiment and garments of glory. But the pail of water is needed for our present use in connection with the daily walk.  

In the second section of John 13 the Lord Jesus makes a practical application to the disciples of what He had just done for them. He intimates very plainly that,, there was a spiritual meaning in His washing of their feet: Know ye not what I have done to you?" He tells them expressly that they ought to wash one another’ s feet. If they shrank from such lowly service, He reminds them that none other than He, their Master and Lord, had done so much for them. He warns them that a theoretical knowledge of these things was of no value, unless it resulted in an actual carrying out of them: "If ye know these things, happy are ye if ye do them." Then He recurs again to the fact that one of their number must be excepted. The presence of the traitor seems to have cast a shadow upon Him, but He tells them beforehand that the Scriptures had predicted his defection, so that when the betrayer delivered up their Master into the hands of His enemies the faith of the other disciples might not falter. Finally, He encourages them with the assurance that whosoever received His servants received Himself, yea, received the One who had sent Him. What dignity that gave to their calling!  

"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?" (John 13:12). It is important to note that it was from the "supper" that the Lord arose when He girded Himself for the washing of His disciples’ feet; to it He now returns. Typically, it was Christ’ s "leaving the place of communion, as if this were interrupted, until His necessary work for them should renew it once more. He rises, therefore, from supper, and girded Himself for a fresh service. His sacrificial work is over, the shedding of blood is no more needed, but only the washing of water; and here also not the ‘ bath of regeneration’ (Titus 3:5 Gk.), but simply as He pointed out to Peter, the washing of the feet. It is defilement contracted in the walk that is in question; and He puts Himself at their feet to wash them. As of old, Jehovah could say to Israel, ‘ Thou hast made me to serve with thy sins’ (Isa. 43:24), so may He still say to us; but His unchanging love is equal to all possible demands upon it. Notice here that all the disciples need it, and that thus He invites us all to-day to put our feet into His hands continually, that they may be cleansed according to His thought of what is cleanness, who alone is capable of judging according to the perfect standard of the Sanctuary of which He is indeed Himself the Light" (Numerical Bible).  

"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?" This is the sequel to what we read of in John 13:4. There He had lain aside His outer garments, here He resumes them. We believe that the former act had a double symbolical meaning. First, we are told, "he riseth from supper": what supper is not here specified. Now, "supping" speaks of communion, therefore when we are told "he riseth from supper and laid aside his garments and took a towel and girded himself," the first and deepest meaning would be, He left His place on high, where from all eternity He had been the Father’ s delight, and with whom He had enjoyed perfect communion as the Son, but now divested Himself of His outward glory and took upon Him the form of a servant. But the "supper" is also the memorial of His death, hence the rising from it and the laying aside of His garments would suggest the additional thought of His resurrection. Now, we believe that the Lord’ s action here in John 13:12 connects with and is the sequel to the first thing pointed out above. The putting on of His garments and the sitting down again would typify His return to the Father’ s presence, the resumption of His original glory (John 17:5), and His resting on high.  

The Lord was about to explain (in part) and enforce what He had done unto the disciples. Before pondering what He had to say, let us first admire the calmness and deliberation which marked His actions. He quietly resumed His garments (there is no hint of the apostles offering to assist Him!) ere He seated Himself upon the couch or cushion, in His character of Teacher and Lord, thus giving His disciples time to recover from their surprise, collect their thoughts, and prepare themselves for what He was about to say. This gives additional meaning to His posture. Note that ere He began the "Sermon on the Mount" He first seated Himself (Matthew 5:1); so it was while seated in a ship (Matthew 13:2) He delivered the seven parables of the kingdom; so while He "sat upon the mount of Olives" (Matthew 24:3), He gave His longest prophetic announcement; so here He seated Himself before giving the great Paschal Discourse. The force of these notices is seen by comparing them with Luke 5:3: "He sat down and taught the people." Study the passages in John’ s Gospel where Jesus "stood," and then where He "walked"— see John 7:1 and our remarks.  

"So after he had washed their feet," that is, the feet of each of the twelve. "We may learn an important lesson here as to dealing with offenders in the assembly. The Lord knew all about Judas, and all he was doing, but treated him as one of the apostles, till he displayed himself. There may be suspicion about some individual, that all is not right with him; but mere suspicion will not suffice to act on. The matter must come clearly out, ere it can be rightly dealt with. Were this remembered, cases of discipline, instead of causing trouble in the assembly through lack of common judgment, would be clear to all unprejudiced persons, and the judgments of the assembly be accepted as correct. Has it not at times been the reverse?" (Mr. C. E. Stuart).  

"He said unto them, Know ye what I have done to you?" Very searching was this. In washing the feet of His disciples He had not only displayed a marvellous humility, which He would have them take to heart, but He had eared for them in holy love. Not only had He saved them, but He was concerned about their fellowship with Himself, and for this, strict attention must be paid to the walk. For when the feet are soiled, the dust of this world must be removed. In His question the Lord illustrates how that it is His way to teach us afterwards the good which He has already done for us; as we grow up in Him in the truth, we are enabled to enter into and appreciate more deeply what at first we understood but slightly. The same grace which brought salvation teaches us, that "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope" (Titus 2:11, 12). Deeply humbling is it to discover how little we understood the love and the grace which had been acting on our behalf.  

"Know ye what I have done to you?" "This is a question which we should often put to ourselves respecting what our Lord says, and what He does to us. None of His works are ‘ the unfruitful works of darkness.’ They are all full of meaning. They are all intended to serve a purpose, and a good one;, and it is of importance, in most cases, that we should be aware of it. If we look at His work in the light of His Word, and seek the guidance of His good Spirit, we shall generally be able to discern His wise and benign purpose, even in dispensations at first sight very strange and mysterious. He only can explain His intentions, and He will not suffer His humble, enquiring disciples to remain ignorant of them, if it be for their real benefit to know them" (Dr. John Brown).  

"Ye call me Master and Lord: and )re say well; for so I am" (John 13:13). Beautifully does this bring out the fact that the Lord Jesus is "full of grace and truth." Though He had lust fulfilled for His disciples the most menial office of a slave, yet He had not abandoned the place of authority and supremacy. He reminds them that He is still their "Master and Lord," and that, by their own confession, for the word "call" here signifies address— "Ye address Me as Master and Lord." In thus owning the incarnate Son of God they "did well." Alas! that so many of His professing followers now treat Him with so much less respect than that which He here commended in the Twelve. Alas! that so many who owe their all for time and eternity to that peerless One who was "God manifest in flesh," speak of Him simply as "Jesus." Jesus is the Lord of glory, and surely it is due the dignity and majesty of His person that this should be recognized and owned, even in our very references to Him. We do not expect that those who despise and reject Him should speak of Him in any more exalting terms than "The Nazarene," or "Jesus"; but those who have been, by amazing grace, given "an understanding, that we may know him that is true" (1 John 5:20) ought gladly to confess Him as "The Lord Jesus Christ"!  

"Ye call me Master and Lord: and ye say well; for so I am." Surely this is sufficient for any humble-minded Christian. If our blessed Redeemer says we "say well" when we address Him as "Master and Lord," how can we afford to speak of Him in terms upon which His approval is not stamped? Never once do we find the apostles addressing Him as "Jesus" while He was with them on earth. When He exhorted them to make request of Him for an increase of laborers He bade them, "Pray ye therefore the Lord of the harvest" (Matthew 9:38). When He sent forth the disciples to secure the ass on which He was to ride into Jerusalem, He ordered them to say, "The Lord hath need of him" (Luke 19:31). When He required the use of the upper room, it was "The Lord saith, My time is at hand; I will therefore keep the passover at thy house" (Matthew 26:18).  

Above, we have said that the apostles never once addressed our Lord simply as "Jesus." Mark, now, how they did refer to the Blessed One. "And Peter answered him and said, LORD, if it be thou, bid me come unto thee on the water" (Matthew 14:28). "And when his disciples James and John, saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them?" (Luke 9:54). "And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?" (Matthew 26:22). "And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed" (Luke 24:33, 34). "Thomas saith unto him, Lord, we know not whither thou goest" (John 14:5). "That disciple whom Jesus loved saith unto Peter, It is the Lord" (John 21:7).  

It may be objected that the Gospel narratives commonly refer to the Lord as "Jesus." It was Jesus who was led of the Spirit into the wilderness to be tempted of the Devil. It was Jesus who was moved with compassion as He beheld the sufferings and sorrows of humanity. It was Jesus who taught the people, etc. This is true, and the explanation is not far to seek. It was the Holy Spirit of God who, through the pens of the Evangelists, thus referred to Him, and this makes all the difference. What would be thought of one of the subjects of king George referring to the reigning monarch of Great Britian and saying, "I saw George pass through the city this morning"? If, then, it would be utterly incongruous for one of his subjects to speak thus of the king of England, how much more so is it to refer to the King of kings simply as Jesus! But now, king George’ s wife might refer to and speak of her husband as "George" with perfect propriety. Thus it is that the Holy Spirit refers to our Lord by His personal name in the Gospel narratives.  

Our modern hymns are largely responsible for the dishonor that is now so generally cast upon that "worthy name" (James 2:7), and we cannot but raise our voice in indignant protest against much of the trash (for such it is) that masquerades under the name of "hymns" and religious "songs." It is sad and shocking to hear Christians sing "There’ s not a friend like the lowly Jesus." There is no "lowly Jesus" to-day. The One who once passed through unparalleled humiliation has been "made both Lord and Christ" (Acts 2:36), and is now seated at the right hand of the Majesty on high. If the earnest student will turn to the four Gospels and note how different ones addressed the Son of God he will be well repaid. The enemies of Christ constantly referred to Him as Jesus (Matthew 26:71, etc.), and so did the demons (Mark 1:23, 24). Let us pray God to deliver us from this flippant, careless, and irreverent manner of speaking of His Blessed Son. Let us gladly own our Savior as "Lord" during the time of His rejection by the world. Let us remember His own words: "All should honor the Son, even as they honor the Father. He that honoureth not the Son honoureth not the Father which hath sent him" (John 5:23). This is no trivial or trifling matter, for it stands written, "By thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matthew 12:37).  

"If I then, your Lord and Master, have washed your feet" (verse 14). "Master" means teacher. The "teacher" is believed; the "Lord" is obeyed. Here Christ proceeded to enforce and apply what He had just done unto them. The connection is obvious, not only with what precedes, but also with that which follows. If the Greatest could minister to the least, how much more should the lesser minister to his equal! If the Superior waited upon His admitted inferiors, much less should that inferior wait upon his fellows. And mark the premise from which He draws this conclusion. He did not say, "I am your teacher and Lord," but "Ye call me teacher and Lord." It was from the confession of their own lips that He now proceeds to instruct them. The order in which these titles occur is significant. First, these disciples had heard Christ as "teacher," and later they had come to know Him as their "Lord." But now Christ reverses the order: "If I then, your Lord and teacher." Why is this? Because this is the experimental order now. We must surrender to Him as "Lord," bowing to His authority, submitting to His yoke, before He will teach us!  

"Ye also ought to wash one another’ s feet" (John 13:14). So they ought, and why had they not already done so? The supper-room here was already supplied with water, pail, and towel. Why had not they used them? Luke 22:24 tells us, "And there was also a strife among them, which of them should be accounted the greatest." This occurred, be it noted, at this very time. It was then that the Savior shamed them by saying, "For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as He that serveth" (Luke 22:27).  

"Ye also ought to wash one another’ s feet." Let us consider the application of these words to ourselves: "In discovering any stain that may be resting on the feet of our brethren, we are not to blind ourselves to its presence, or to hide from ourselves its character by calling evil good. If we are to be honest and faithful in respect of ourselves, we shall be equally honest and truthful in respect of others. On the other hand, we have to beware of looking on the sins and failures of our brethren with Pharisaic complacency and cold indifference. What condition is more awful than that one who finds his joy in searching out iniquities, and exulting in exposing and magnifying them when discovered? Such, indeed, have reason to remember that with whatsoever judgment they judge, they shall be judged; and that the measure they mete out to others shall be meted out to themselves again. How continually should we remind ourselves that the love of the same gracious Lord that is toward us is toward our brethren likewise, and that one of our chief privileges is the title to appeal to it and intercede on their behalf, asking that sins, even of deepest dye, may be removed; and that the deserved results of chastisement and sorrow might be averted. So we should not be as those who ‘ bite and devour one another,’ but be as those who ‘ wash one another’ s feet’ " (Mr. B. W. Newton).  

Yes, a most needful word is this for us all, ever ready as we are to lift up the skirts of a brother and say, "See how soiled his feet are"! But much exercise of soul, much judging of ourselves, is needed for such lowly work as this. I have to get down to my brother’ s feet if I am to wash them! That means that "the flesh" in me must be subdued. Let us not forget that searching word in Galatians 6:1, 2: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’ s burdens, and so fulfill the law of Christ." I must be emptied of all sense of self-superiority before I can restore one who is "out of the way." It is the love of Christ which must constrain me as I seek to be of help to one of those for whom He died. It is as "dear children" (Eph. 5:1) that we are called upon to be "imitators of God"! Very wonderful and blessed is what is here before us: when the Lord appoints on earth a witness of His ways in Heaven, He tells us to wash one another’ s feet, and to love one another (John 13:34). There must be a patient forbearing with our brother’ s faults, a faithful but tender applying of the Word to his particular case, and an earnest and daily intercession for him: these are the main things included in this figure of "washing." But let us not stop short at the "washing": there must be the "drying," too! The service when done must be regarded as a service of the Fast. The failure which called for it, is now removed, and therefore is to be buried in the depths of oblivion. It ought never to be cast against the individual in the future.  

"For I have given you an example, that ye should do as I have done to you" (John 13:15). It is well known that not a few have regarded this as a command from Christ for His followers now to practice literal foot-washing, yea, some have exalted it into a "Church ordinance." While we cannot but respect and admire their desire to obey Christ, especially in a day when laxity and self-pleasing is so rife, yet we are fully satisfied that they have mistaken our Lord’ s meaning here. Surely to insist upon literal foot-washing from this verse is to miss the meaning as well as the spirit of the whole passage. It is not with literal water (any more than the "water" is literal in John 3:5; 4:14; 7:38) that the Lord would have us wash one another. It is the Word (of which "water" is the emblem) He would have us apply to our fellow-disciples’ walk. This should not need arguing, but for the benefit of those who think that the Lord here instituted an ordinance which He would have practiced today, we would ask them to please weigh carefully the following points:  

That that which the Lord Jesus here did to His disciples looked beyond the literal act to its deep symbolic significance is clear from these facts: First, the Lord’ s word to Peter, "What I do thou knowest not now" (John 13:7): certainly Peter knew that his feet had been literally washed! Second, the further words of Christ to Peter, "If I wash thee not, thou hast no part with me" (John 13:8): certainly there are multitudes of believers that have a part with Christ who have never practiced foot-washing as a religious ordinance. Third, His words, "Ye are clean, but not all" (John 13:10): Judas could never have been thus excepted if only literal foot-washing was here in view. Fourth, His question, "Know ye what I have done to you?" clearly intimates that the Lord’ s act in washing the feet of the disciples had a profound spiritual meaning. Fifth, note that here in John 13:15 the Lord does not say "Ye should do what I have done unto you," but "as I have done to you!" Add to these considerations the fact that this incident is found in John’ s Gospel, which is, pre-eminently, the one which treats of spiritual relationships under various figures— bread, water, Shepherd and sheep, vine and the branches, etc., and surely all difficulty disappears.  

"For I have given you an example, that ye should do as I have done to you." We take it that the force of these words of Christ is this: I have just shown you how spiritual love operates: it ever seeks the good of its objects, and esteems no service too lowly to secure that good. It reminds us very much of the Lord’ s words following His matchless picture of the Good Samaritan who had compassion on the wounded traveler, dismounting, binding up his wounds, pouring in oil and wine, setting him on His own beast, bringing him to the inn and taking care of him— "Go, and do thou likewise" (Luke 10:33-37). When real love is in exercise it will perform with readiness difficult, despised, and even loathsome offices. There are some services which are even more menial and repulsive than the washing of feet, yet, on occasion, the service of love may call for them. It should hardly be necessary to add, that Christians living in Oriental lands, where sandals are worn, should be ready to wash literally the feet of a weary brother, not simply as an act of courtesy, but as a service of love.  

"For I have given you an example, that ye should do as I have done to you." We believe that one thing included in this comparative "as" is that it looks back to a detail in John 13:4 which is usually overlooked: it was as girded with a towel that Christ washed the feet of His disciples, and that which was signified by the "towel" applies to us. The "towel" was that with which Christ was girded: it bespoke the servant’ s attitude. Then the Lord used that with which He was girded upon their feet: emblematically, this was applying to them the humility which marked Him. Mr. Darby tells us that it was a linen towel which was employed, and in the New Testament "linen" signifies "the righteousness of saints" (Rev. 19:8, R.V.). It was His own spotless love which fitted Him to approach His disciples and apply the Word to them. How searching is all of this for us! If we would imitate Him in this labor of love we must ourselves be clothed with humility, we must employ nothing but the Word, and we must have on the linen towel of practical righteousness to dry with.  

"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"  

(John 13:16). The Lord acts as His own interpreter. He here gives plain intimation of the meaning of His symbolic action. He draws an important lesson from what He had just done, the more needful because He was about to withdraw from them. It would fare ill with His people if their leaders were found disputing among themselves, devouring one another. Surrounded as they were by Judaism and Paganism, lambs in the midst of wolves, much depended upon their humility and mutual helpfulness. Much needed by every Christian, and especially by those engaged in Christian service, is that word of Christ’ s, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart."  

"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." That this is of more than ordinary importance is evidenced by the solemn and emphatic "Verily, verily" with which the Lord prefaced it. Moreover, the fact that at a later point in this same discourse the Lord said to His apostles, "Remember the word that I said unto you, The servant is not greater than his lord" (John 15:20), shows that it is one which is specially needed by his ambassadors. How many a dark page of "Church History" had never been written if the ministers of Christ had heeded this admonition! How vain the pretensions of those who have lorded it over God’ s heritage in the light of this searching word! Sad indeed have been the manifestations of Nicolaitanism in every age. Even before the last of the apostles left this world he had to say, "I wrote unto the church: but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not" (3 John 9); and the same spirit is far from being dead today.  

"If ye know these things, happy are ye if ye do them" (John 13:17). If ye know what "things"? First, the vital need of placing our feet in the hands of Christ for cleansing (John 13:8). Second, the owning of Christ as "Master and Lord" (John 13:13). Third, the need of washing one another’ s feet (John 13:14). Fourth, the performing of this ministry as Christ performed it— in lowly love (John 13:15). Now, said our Savior, If ye know "these things," happy or blessed are ye if ye do them. A mere speculative knowledge of such things is of no value. An intellectual apprehension, without the embodiment of them in our daily lives, is worse than useless. It is both significant and solemn to note that the one Christ termed a wise man that built his house upon the rock is, "Whoso heareth these sayings of mine and doeth them" (Matthew 7:24). No one knows more truth than the Devil, and yet none works more evil!  

"If ye know these things, happy are ye if ye do them." "It has been well remarked that our Lord does not say, ‘ Happy are ye if these things be done to you,’ but ‘ Happy are ye if ye do them.’ We are apt to suppose that we should be happy if men loved us, and were ready on every occasion to serve us. But, in the judgment of Christ, it would more conduce to our happiness that our hearts were like His, full of love to all our brethren, and our hands like His, ever ready to perform to them even the humblest offices of kindness. We often make ourselves unhappy by thinking that we are not treated with the deference and kindness to which we consider ourselves entitled. If we would be really happy, we must think more of others and less of ourselves. True happiness dwells within; and one of its leading elements is the disinterested self-sacrificing love which made the bosom of Jesus its constant dwelling-place" (Dr. John Brown).  

"I speak not of you all: I know whom I have chosen" (John 13:18). The immediate reference is to what the Lord had said in the previous verse. Just as in John 13:10 He had said to the twelve, "Ye are dean," and then added, "but not all," so after saying, "Happy are ye if ye do them," He at once says, "I speak not of you all." Faithfulness required Him to make an exception. There was no happiness for Judas; before him lay "the blackness of darkness for ever." When Christ said, "I know whom I have chosen" it is evident that He was not speaking of election to salvation, but to the apostolate. Where eternal election is in view the Scriptures uniformally ascribe it to God the Father. But where it is a question of ministry or service, in the New Testament, the choice and the call usually proceed from the Lord Jesus— see Matthew 9:30; Matthew 20:1; Matthew 28:18-20; Acts 1:24; Acts 26:16; Ephesians 4:11, etc. His words here in John 13:18 are parallel with those in John 6:70: "Have not I chosen you twelve? and one of you is a devil?"  

"But that the scripture may be fulfilled, He that eateth bread with me, hath lifted up his heel against me" (John 13:18). As to why the Lord Jesus chose Judas to be one of the twelve, see our remarks on John 6:70, 71. Very remarkable is this statement here in the light of the context. Christ had washed the feet of the very one whose heel was raised against Himself! Into what depths of humiliation did the Son of God deign to descend! He now foretells the defection of Judas, and announces that this was but the fulfillment of the prophetic Word. The reference is to the 41st Psalm, which exposes the awful character of the betrayer; the 109th Psalm makes known the outcome of his treachery. Christ then had suffered the traitor to remain with Him that the Scriptures might be fulfilled; but as soon as the "sop" had been given to Him, Christ would say, "That thou doest, do quickly" (John 13:27). "How wondrous the patience which, knowing all from the beginning, bore all to the end, without a frown or sign of shrinking from the traitor! But so much the more withering must be the sentence of judgment when it comes from His lips, the Lord of glory, the hated and despised of men" (Mr. W. Kelly).  

"He that eateth bread with me, hath lifted up his heel against me." The local reference in Psalm 41 is to what David suffered at the hands of Ahithophel, but that was but a foreshadowrnent and type of what the Savior suffered from Judas. In now quoting from this prophetic Psalm the Lord Jesus evidenced His Divine knowledge of what lay before Him, and testified to the inestimable value of the Scriptures. Nothing proves more conclusively their Divine origin than the accurate and literal fulfillment of their prophecies. Predictions were made of events which were not to transpire till hundreds, and in some cases thousands, of years afterwards, minute details are furnished, and the specific accomplishment of them can only be accounted for on the one ground that He who knows the end from the beginning was their Author.  

The wording of this prophecy about Judas is very striking. "His heel! the most contemptible rejection possible: was it not such to sell the Lord of glory for the price of a slave? It was as if he would inflict upon Christ the Serpent’ s predicted wound (Gen. 3:15)? (F. W. Grant.)  

"Now I tell you before it come, that, when it is come to pass, ye may believe that I am" (John 13:19). What care did He evince for His own! What blessed proof was this of His loving them "unto the end"! Christ would here assure the disciples that everything which befell Him, even that which was most staggering to faith, was but the strict fulfillment of what had long ago been recorded. He was the great One typified and prophesied throughout the Old Testament, and He now assures the apostles of Judas’ perfidy before he went forth to bargain with the priests, that they might know He had not trusted in him, nor had He been deceived by him, as had David by Ahithophel! Thus, instead of the apostles being stumbled by the apostasy of one of their number, it should strengthen their faith in every written word of God to know that that very Word had long before announced what they were on the eve of witnessing. Moreover, their faith in Christ should be strengthened, too. By calling their attention to the fulfillment of Psalm 41 He showed them that He was the Person there marked out; that He was a true Prophet, announcing the certain accomplishment of David’ s prediction before it came to pass; and that He was the great "I am" who "searcheth the hearts and trieth the reins of the children of men," being fully acquainted with their secret thoughts and most carefully concealed designs.  

"Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me" (John 13:20). At first sight there appears to be no connection between this verse and the ones preceding, yet a little thought will soon discover the link between them. The Lord had been exhorting His disciples to follow the example which He had given, assuring them they would be happy if they did so. Then He announced the apostasy of Judas. Now He informs them that their vocation was by no means affected by the defection of the betrayer. "The whole circle of the apostles seemed to be disorganized by the treachery of Judas; and therefore the Lord confirms the faithful in their election, and that very fittingly by a repetition of that earlier promise (Matthew 10:42) on which all depended" (Stier). It was the Lord comforting His own and most graciously establishing their hearts by turning their attention away from the traitor to their Master, who abides forever the same, as does the Father.  

Judas had been one of the twelve whom the Lord had sent forth to preach the Gospel and to work miraculous signs in His name (Matthew 10). Would then all that he had done as an apostle be discredited, when his real character became known? This important question here receives answer from our Lord: "He that receiveth whomsoever I send receiveth me." The Lord knew how apt His people are to despise the work done if the worker proves to be unworthy; therefore does He teach us to look beyond the instrument to the One who sent him. The Lord has the right to appoint whom He pleases. If, then, the message is from God’ s Word, reject it not because the messenger proves a fraud. What matters it to me whether the postman be black or white, pleasant or unpleasant, so long as he hands me the right letter?  

"He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." There is another important principle here. The apostles were the ambassadors of the Lord, and in the person of an ambassador the sovereign himself is received or set at naught. As His ambassadors, how circumspectly ought each of His servants to walk! And as His ambassadors, how dutiful and respectful in its reception should the Church be of them! As He was sent from the Father, so they were sent from Him. By this gracious analogy He arms them with authority and inspires them with courage. Thus the Lord fully identifies them with Himself.  

The following questions need studying to prepare for our next lesson:—   

1. What three things are dearly implied in verse 22?  

2. Why did not Peter ask the Lord directly, verse 24?  

3. Why did Jesus say to Judas, verse 27?  

4. In how many respects was the Son of man glorified at the Cross, verse 31?  

5. What attributes of Cod were glorified at the Cross, verse 31?  

6. In what sense was it a "new commandment," verse 34?  

7. What is the meaning of verse 36?  

  

MHCC: Joh 13:1-17

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

Matthew Henry: Joh 13:1-17

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

In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this: - 1. That he might testify his love to his disciples, Joh 13:1, Joh 13:2. 2. That he might give an instance of his own voluntary humility and condescension, Joh 13:3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, Joh 13:6-11. 4. That he might set them an example, Joh 13:12-17. And the opening of these four reasons will take in the exposition of the whole story.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The surprise Peter was in when he saw his Master go about this mean service (Joh 13:6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, Joh 13:5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, su mou - what, thou mine? Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam dicenda - Dost thou wash my feet? What is it thou? What to me? These things are rather to be contemplated than uttered. - Aug. in loc. What thou, our Lord and Master, whom we know and believe to be the Son of God, and Saviour and ruler of the world, do this for me, a worthless worm of the earth, a sinful man, O Lord? Shall those hands wash my feet which with a touch have cleansed lepers, given sight to the blind, and raised the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter have taken the basin and towel, and washed his Master's feet, and been proud of the honour, Luk 17:7, Luk 17:8. "This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men? "Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, Joh 14:22. Who am I, Lord God? And what is my father's house?

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

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

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

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

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

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

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

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

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

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

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

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

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

(1.) He adjourned the explication till he had finished the transaction, [1.] To try their submission and implicit obedience. What he did they should not know till afterwards, that they might learn to acquiesce in his will when they could not give a reason for it. [2.] Because it was proper to finish the riddle before he unriddled it. Thus, as to his whole undertaking, when his sufferings were finished, when he had resumed the garments of his exalted state and was ready to sit down again, then he opened the understandings of his disciples, and poured out his Spirit, Luk 24:45, Luk 24:46.

(2.) Before he explained it, he asked them if they could construe it: Know you what I have done to you? He put this question to them, not only to make them sensible of their ignorance, and the need they had to be instructed (as Zec 4:5, Zec 4:13, Knowest thou not what these be? and I said, No, my Lord ), but to raise their desires and expectations of instruction: "I would have you know, and, if you will give attention, I will tell you."Note, It is the will of Christ that sacramental signs should be explained, and that his people should be acquainted with the meaning of them; otherwise, though ever so significant, to those who know not the thing signified they are insignificant. Hence they are directed to ask, What mean you by this service? Exo 12:26.

2. Upon what he grounds that which he had to say (Joh 13:13): " You call me Master and Lord, you give me those titles, in speaking of me, in speaking to me, and you say well, for so I am; you are in the relation of scholars to me, and I do the part of a master to you."Note, (1.) Jesus Christ is our Master and Lord; he that is our Redeemer and Saviour is, in order to that, our Lord and Master. He is our Master, didaskalos - our teacher and instructor in all necessary truths and rules, as a prophet revealing to us the will of God. He is our Lord, kurios - our ruler and owner, that has authority over us and propriety in us. (2.) It becomes the disciples of Christ to call him Master and Lord, not in compliment, but in reality; not by constraint, but with delight. Devout Mr. Herbert, when he mentioned the name of Christ, used to add, my Master; and thus expresses himself concerning it in one of his poems:

How sweetly doth my Master sound, my Master!

As ambergris leaves a rich scent unto the taster,

So do these words a sweet content, an oriental fragrancy, my Master.

(3.) Our calling Christ Master and Lord is an obligation upon us to receive and observe the instruction he gives us. Christ would thus pre-engage their obedience to a command that was displeasing to flesh and blood. If Christ be our Master and Lord, be so by our own consent, and we have often called him so, we are bound in honour and honesty to be observant of him.

3. The lesson which he hereby taught: You also ought to wash one another's feet, Joh 13:14.

(1.) Some have understood this literally, and have thought these words amount to the institution of a standing ordinance in the church; that Christians should, in a solemn religious manner, wash one another's feet, in token of their condescending love to one another. St. Ambrose took it so, and practised it in the church of Milan. St. Austin saith that those Christians who did not do it with their hands, yet (he hoped) did it with their hearts in humility; but he saith, It is much better to do it with the hands also, when there is occasion, as 1Ti 5:10. What Christ has done Christians should not disdain to do. Calvin saith that the pope, in the annual observance of this ceremony on Thursday in the passion week, is rather Christ's ape than his follower, for the duty enjoined, in conformity to Christ, was mutual: Wash one another's feet. And Jansenius saith, It is done, Frigidè et dissimiliter - Frigidly, and unlike the primitive model.

(2.) But doubtless it is to be understood figuratively; it is an instructive sign, but not sacramental, as the eucharist. This was a parable to the eye; and three things our Master hereby designed to teach us: - [1.] A humble condescension. We must learn of our Master to be lowly in heart (Mat 11:29), and walk with all lowliness; we must think meanly of ourselves and respectfully of our brethren, and deem nothing below us but sin; we must say of that which seems mean, but has a tendency to the glory of God and our brethren's good, as David (2Sa 6:22), If this be to be vile, I will be yet more vile. Christ had often taught his disciples humility, and they had forgotten the lesson; but now he teaches them in such a way as surely they could never forget. [2.] A condescension to be serviceable. To wash one another's feet is to stoop to the meanest offices of love, for the real good and benefit one of another, as blessed Paul, who, though free from all, made himself servant of all; and the blessed Jesus, who came not to be ministered unto, but to minister. We must not grudge to take care and pains, and to spend time, and to diminish ourselves for the good of those to whom we are not under any particular obligations, even of our inferiors, and such as are not in a capacity of making us any requital. Washing the feet after travelling contributes both to the decency of the person and to his ease, so that to wash one another's feet is to consult both the credit and the comfort one of another, to do what we can both to advance our brethren's reputation and to make their minds easy. See 1Co 10:24; Heb 6:10. The duty is mutual; we must both accept help from our brethren and afford help to our brethren. [3.] A serviceableness to the sanctification one of another: You ought to wash one another's feet, from the pollutions of sin. Austin takes it in this sense, and many others. We cannot satisfy for one another's sins, this is peculiar to Christ, but we may help to purify one another from sin. We must in the first place wash ourselves; this charity must begin at home (Mat 7:5), but it must not end there; we must sorrow for the failings and follies of our brethren, much more for their gross pollutions (1Co 5:2), must wash our brethren's polluted feet in tears. We must faithfully reprove them, and do what we can to bring them to repentance (Gal 6:1), and we must admonish them, to prevent their falling into the mire; this is washing their feet.

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

(1.) I am your Master, and you are my disciples, and therefore you ought to learn of me (Joh 13:15); for in this, as in other things, I have given you an example, that you should do to others as I have done to you. Observe, [1.] What a good teacher Christ is. He teaches by example as well as doctrine, and for this end came into this world, and dwelt among us, that he might set us a copy of all those graces and duties which his holy religion teaches; and it is a copy without one false stroke. Hereby he made his own laws more intelligible and honourable. Christ is a commander like Gideon, who said to his soldiers, Look on me, and do likewise (Jdg 7:17); like Abimelech, who said, What you have seen me do, make haste and do as I have done (Jdg 9:48); and like Caesar, who called his soldiers, not milites - soldiers, but, commilitones - fellow-soldiers, and whose usual word was, not Ite illue , but Venite huc ; not Go, but Come. [2.] What good scholars we must be. We must do as he hath done; for therefore he gave us a copy, that we should write after it, that we might be as he was in this world (1Jo 4:17), and walk as he walked, 1Jo 2:6. Christ's example herein is to be followed by ministers in particular, in whom the graces of humility and holy love should especially appear, and by the exercise thereof they effectually serve the interests of their Master and the ends of their ministry. When Christ sent his apostles abroad as his agents, it was with this charge, that they should not take state upon them, nor carry things with a high hand, but become all things to all men, 1Co 9:22. What I have done to your dirty feet that do you to the polluted souls of sinners; wash them. Some who suppose this to have been done at the passover supper think it intimates a rule in admitting communicants to the Lord's-supper, to see that they be first washed and cleansed by reformation and a blameless conversation, and then take them in to compass God's altar. But all Christians likewise are here taught to condescend to each other in love, and to do it as Christ did it, unasked, unpaid; we must not be mercenary in the services of love, nor do them with reluctancy.

(2.) I am your Master, and you are my disciples, and therefore you cannot think it below you to do that, how mean soever it may seem, which you have seen me do, for (Joh 13:16) the servant is not greater than his Lord, neither he that is sent, though sent with all the pomp and power of an ambassador, greater than he that sent him. Christ had urged this (Mat 10:24, Mat 10:25) as a reason why they should not think it strange if they suffered as he did; here he urges it as a reason why they should not think it much to humble themselves as he did. What he did not think a disparagement to him, they must not think a disparagement to them. Perhaps the disciples were inwardly disgusted at this precept of washing one another's feet, as inconsistent with the dignity they expected shortly to be preferred to. To obviate such thoughts, Christ reminds them of their place as his servants; they were not better men than their Master, and what was consistent with his dignity was much more consistent with theirs. If he was humble and condescending, it ill became them to be proud and assuming. Note, [1.] We must take good heed to ourselves, lest Christ's gracious condescensions to us, and advancements of us, through the corruption of nature occasion us to entertain high thoughts of ourselves or low thoughts of him. We need to be put in mind of this, that we are not greater than our Lord. [2.] Whatever our Master was pleased to condescend to in favour to us, we should much more condescend to in conformity to him. Christ, by humbling himself, has dignified humility, and put an honour upon it, and obliged his followers to think nothing below them but sin. We commonly say to those who disdain to do such or such a thing, As good as you have done it, and been never the worse thought of; and true indeed it is, if our Master has done it. When we see our Master serving, we cannot but see how ill it becomes us to be domineering.

Barclay: Joh 13:1-17

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

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

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

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

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

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

Barclay: Joh 13:1-17

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

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

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

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

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

Barclay: Joh 13:1-17

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

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

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

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

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

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

Constable: Joh 13:1--17:26

III. Jesus' private ministry chs. 13--17

The Synoptics integrate Jesus' ministry to the masses and His training of the Twelve, but John separated these two aspects of His ministry. There is obviously some overlapping in the fourth Gospel, but the present section contains ministry that Jesus directed almost exclusively to the Twelve. The Synoptics contain more of Jesus' teaching of the Twelve during His public ministry whereas John gave us more of His teaching in the upper room. This instruction was specifically to prepare the Twelve for leadership in the church. Jesus gave it after Israel's official and final rejection of Him resulted in the postponement of the messianic kingdom.

In the first major section of this Gospel Jesus customarily performed a miracle and then explained its significance. In this section He did the reverse. He explained the significance of His death and then went to the cross and arose from the dead.

Constable: Joh 13:1-30

A. The Last Supper 13:1-30

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

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

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

Constable: Joh 13:1-20

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

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

Constable: Joh 13:12-20

The explanation of foot-washing 13:12-20

13:12 Jesus now returned to His role as the disciples' teacher, which His change of clothing and physical position indicated. He began to explain the significance of what He had done, though full comprehension would come to the disciples later (v. 7). His question prepared them for the lesson that followed.

13:13 "Teacher" translates the Hebrew "Rabbi" (Gr. didaskalos) and "Lord," the Aramaic "Mari" (Gr. kyrios). The title "Lord" took on deeper meaning after the Resurrection as Christians began to understand better who Jesus is (cf. 20:28; Acts 2:36; Phil. 2:9-11). Both titles were respectful and acknowledged Jesus' superiority over His disciples.

13:14-15 Jesus had given the Twelve a lesson in humble service of one another. Specifically He took a lower role than theirs for their welfare. Similarly Jesus' disciples should willingly and happily put meeting the needs of others before maintaining their own prestige (cf. Phil. 2:1-11).

"The world asks, How many people work for you?' but the Lord asks, For how many people do you work?'"⁴²⁹

Some Christians believe that Jesus' command here is binding on the church in a literal sense. They practice foot-washing as an ordinance of the church along with water baptism and the Lord's Supper.⁴³⁰ Most Christians believe that Jesus meant that His disciples should follow His example of serving humbly rather than specifically washing each other's feet. Nowhere else in the New Testament do its writers treat foot-washing as another ordinance.⁴³¹ Moreover the attitude of humility that disciples should have toward one another was Jesus' point, not simply the performance of a ritual (cf. 15:20; Matt. 10:24; Luke 6:40). Furthermore Jesus called foot-washing an example (Gr. hypodeigma, pattern) implying that there are other examples of the same attitude. This was an appropriate example of humble service in a culture where people wore sandals and soiled their feet easily. If Jesus was giving an example in modern North American culture, He probably would have selected another humble act.

13:16 Jesus again introduced a statement with a strong asseveration to indicate its importance. He put it in the form of an aphorism (cf. 15:20; Matt. 10:24; Luke 6:40; 22:37).⁴³² By common consent slaves occupy an inferior role to that of their masters, and messengers (Gr. apostolos) do the same to those who send them.⁴³³ Jesus was contrasting roles, not essential worth. His point was that no disciple of His should think it beneath him or her to serve others since He, the master and sender, had humbled Himself to serve.

Jesus had repeatedly referred to the fact that the Father had sent Him and that He had come from the Father. Likewise He would send the disciples (20:21).

13:17 Knowing what one ought to do and really doing it are frequently two different things. Jesus promised God's favor on those who practice humble service, not on those who simply realize that they should be humble (cf. 8:31; 12:47-48; Heb. 12:14; James 1:22-25).⁴³⁴

"There is a form of religious piety that utters a hearty Amen!' to the most stringent demands of discipleship, but which rarely does anything about them."⁴³⁵

13:18-19 Again Jesus limited what He had said to those disciples who truly believed on Him (v. 10; cf. 6:71; 12:4; 13:2). He made this statement so that when the disciples would later remember His words they would not think that He had been mistaken about Judas. Instead they would believe that Jesus was "I am," connoting deity (Exod. 3:14; Isa. 41:4; 43:10; cf. John 8:24, 28, 58). He wanted the disciples to believe His claims before His crucifixion apparently invalidated them and before His resurrection confirmed them.

Jesus chose Judas as one of the Twelve to fulfill Psalm 41:9. The Son of David experienced treason from a close friend as the original David had. Perhaps the betrayer of David in view was Ahithophel, who also committed suicide (2 Sam. 15:12; 16:15-23; 17:3-4, 14, 23). Betrayal by one who had received table hospitality was especially heinous in the ancient Near East. Lifting up the heel against someone was probably a way of saying that one had walked out on his friend.⁴³⁶ Other possibilities are that the expression derived from the lifting up of a horse's hoof preparatory to kicking,⁴³⁷ or it alluded to shaking off the dust from the feet (cf. Luke 9:5; 10:11).⁴³⁸

13:20 Another strong asseveration underlined the statement that followed. In view of Jesus' claim to be the "I am," the disciples needed to appreciate that they enjoyed an intimate relationship with Jesus as His messengers. This relationship was similar to the one that Jesus enjoyed with His Father (cf. 5:19). Jesus was preparing them for the Great Commission (20:21; cf. v. 16). He was also warning Judas of the greatness of the sin that he anticipated committing.

College: Joh 13:1-38

JOHN 13

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION (13:1-21:25)

Chapter 13 begins the second half of the book of John, what C.H. Dodd dubbed the " Book of the Passion." No longer do we see Jesus in the public courts of the temple engaged in dialog with the crowd. No longer do we see Jesus performing mighty signs. Now he spends private time with his disciples leading up to his arrest, trials, crucifixion, burial, and resurrection appearances.

A. JESUS' MANIFESTATION OF HIMSELF TO HIS DISCIPLES IN HIS FAREWELL DISCOURSES (13:1-17:26)

A unique feature of the book of John is the inclusion of the so-called " Farewell Discourses," also called the " Upper Room Discourses." These chapters contain a wealth of material not found in the other Gospels. From the second half of chapter 13 through chapter 16 the material consists primarily of Jesus giving personal instructions to his disciples concerning future events. It is a particularly rich source of material concerning the work and nature of the Holy Spirit. Chapter 17 is an instructive prayer, where Jesus intercedes for his disciples and the future church. As Carson has noted, John's pattern in chapters 2-12 is to present a sign/miracle and then explain it through Jesus' following discourses. In this case the pattern is reversed. Now the explanation is given first (chapters 13-17) followed by the greatest sign of all (the death/resurrection of Jesus).

1. At the Last Supper (13:1-38)

John's version of the Last Supper is obviously different yet strikingly similar to the versions found in the Synoptic Gospels. The most glaring difference is that John makes no mention of the institution of the Lord's Supper. We must remember, however, that the " Bread of Life Discourse" of John 6 contains distinct connections to the Lord's Supper. Therefore, apparently, John has deemed that material as a sufficient way of informing his readers of this significant event.

Jesus' Washing of His Disciple' Feet (13:1-17)

¹ It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. ^a

² The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. ³ Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; ⁴ so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. ⁵ After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him.

⁶ He came to Simon Peter, who said to him, " Lord, are you going to wash my feet?"

⁷ Jesus replied, " You do not realize now what I am doing, but later you will understand."

⁸" No," said Peter, " you shall never wash my feet."

Jesus answered, " Unless I wash you, you have no part with me."

⁹" Then, Lord," Simon Peter replied, " not just my feet but my hands and my head as well!"

¹⁰ Jesus answered, " A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." ¹¹ For he knew who was going to betray him, and that was why he said not every one was clean.

¹² When he had finished washing their feet, he put on his clothes and returned to his place. " Do you understand what I have done for you?" he asked them. ¹³" You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. ¹⁴ Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. ¹⁵ I have set you an example that you should do as I have done for you. ¹⁶ I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. ¹⁷ Now that you know these things, you will be blessed if you do them.

^a 1 Or he loved them to the last

13:1. John notes the time of the next event as just before the Passover Feast. According to ancient Jewish reckoning, the Passover Feast day would have run from sundown Thursday until sundown on Friday. This has caused some scholars to take the position that John understands the " Last Supper" to have taken place on Wednesday evening, just before Passover. This cannot be reconciled with the Synoptic accounts, which clearly identify the Last Supper as a Passover meal (e.g., Luke 22:15). But this is an easily explained contradiction. John does not say " the day before Passover" but " just before." The episode he relates next, Jesus washing the disciples' feet, is done immediately before the meal really begins. This symbolic act of humility was a preliminary way for Jesus to demonstrate the full extent of his love. The complete demonstration will come on the cross.

John alerts the reader to a coming painful reality: Jesus will leave this world but his believers remain in the world . As stated already the world for John is sinful humanity alienated from God. The term " world" (kovsmo", kosmos ) is a very significant one in the Farewell Discourses, occurring 35 times in chapters 14-17, nearly half of the occurrences for all of John. In these chapters Jesus discusses thoroughly what it will mean for his disciples to be left behind in a world where sin still has a powerful grip on humanity.

Therefore, two of the great themes for the following chapters are introduced here: " leaving" and " love." Jesus' disciples, both his supper companions and the future church, must understand that his " leaving" was necessary and resulted in the presence of the Holy Spirit among believers. They must also understand that " love" is the controlling ethic for Jesus' disciples. Everything that happens in the community of believers is governed by love.

13:2. The NIV introduces unnecessary confusion into the text by saying the evening meal was being served (emphasis added). A literal translation would be " dinner was taking place." The event has begun, but the eating has not necessarily started. The unexpected washing of feet comes first.

John tells us that Judas Iscariot has already made the decision to betray Jesus (see comments on Judas under 6:71). John does not include an account of Judas's meeting with the high priests to agree to the terms of Jesus' betrayal (see Luke 22:1-6). This meeting has already taken place. John is more interested in the spiritual forces at work. Judas did not concoct the idea for betrayal by himself. It was " put into [his] heart" by the devil (NRSV). Yet John does not imply that Satan somehow was able to override Judas's own will in this matter. He has already portrayed Judas as a money-hungry thief (12:6). His love of money is the overriding factor, negating any loyalty he may have felt for Jesus.

13:3. John takes care to remind the reader that Jesus has no insecurity when it comes to his status or his future. He has all things under his power , a remarkable statement of the omnipotence given to Jesus (cf. Matt 28:18; Phil 3:21). We are to remember that Jesus is not a victim in the events that follow, but a willing participant.

13:4-5. Jesus' secure relationship with the Father allows him to assume a very submissive role: that of the foot-washing servant. Because washing feet is not considered a normal feature of hospitality today, it is difficult for moderns to understand exactly how humiliating this act would have been. It was a necessary job, but one normally done by a household slave or servant. Jesus not only does the task, he assumes the full " costume" of a servant, stripped to his undergarment with a towel tied around his waist. One can imagine the drop-jawed disciples silently submitting to Jesus' scrubbing. It goes without comment that one of those having his feet bathed was Judas the betrayer. For the reader this lurking threat continues to hang over the scene.

13:6-9. There is one disciple, however, who finds his voice. Initially Peter sees nothing symbolic about the foot washing. His view is only of Jesus strangely and inappropriately acting the part of a slave, so he blurts out, " you shall never wash my feet." Jesus' response seems cryptic to us on first hearing, " Unless I wash you, you have no part with me." But this pushes Peter (and us) to a deeper understanding of the entire episode. We must admit that while Peter is impulsive and stubborn at times, he is no blockhead. He immediately recognizes what Jesus is offering, and he cannot get enough of it.

13:10-11. Jesus' answer to Peter is that only his feet need washing. Guests normally bathed before they came to dinner so only their feet would need washing once they arrived at the home of the host. Jesus is playing upon this social reality to provide a lesson for his disciples. The " cleansing" he is really concerned about is spiritual cleansing (cf. 15:3). Jesus can make them completely, utterly clean and pure (KJV, " clean every whit" ). In this Jesus is referring to his atoning work on the cross, " the blood . . . [which] purifies us from every sin" (1 John 1:7). Believers will wear " white robes" (i.e., perfectly clean) which have been " washed in the blood of the Lamb" (Rev 7:14, cf. 22:14).

Yet, in the midst of this excellent lesson and promise, the plot continues. And the terrible fact is that Jesus must admit that not every one of the disciples is clean. While Peter actively resists the washing of Jesus at first, Judas passively rejects it without a word. Judas may have feet without a speck of filth upon them, but his heart is still dirty.

13:12-17. As we will see in chapters 13-17, the time for semicryptic comments from Jesus is past. Now he takes special care to ensure that his disciples understand his actions and words. His teaching point in the foot washing is an example of the relationships he expects in the future community of his believers. If he, the greatest of them, willingly serves them, then there is no excuse for any of them to disdain service. It is the same lesson as the Synoptic Gospels teach: " whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all" (Mark 10:43-44). This attitude of service must be based in love, and that will be the next teaching topic (v. 34, cf. v. 1).

But some will object that this message is out of date. How can we expect people to act as humble servants when our world honors the rich and the powerful? Service takes time and effort, and it requires an attitude of humility. In the Roman Empire power and wealth were idolized, pity and humility were signs of weakness. Jesus' demand for a servant's heart is never outdated nor inappropriate. Our reward does not come from the world's adulation or from our control and mastery of other people. Our reward comes from having an obedient heart and in the confidence that we will be blessed by God.

Note: some Christian traditions have seen verse 14 as a continuing command for the church and, therefore, practice foot washing as a part of their worship activities. No one should object to such a foot washing service, and those who have never participated in one have missed a great lesson in humility and service. Yet it is difficult to make a case for this as an expected continuing practice of the church on the same level as baptism or the celebration of the Lord's Supper. The biggest reason for this conclusion is the lack of evidence that the early church practiced foot washing in this way. There is no evidence in the book of Acts (or any other New Testament book for that matter) that the primitive, apostolic church performed foot washing on a regular basis. For this reason it is seen as an instructive and beneficial exercise, but not a required one.

Jesus' Prediction of Judas' Betrayal (13:18-30)

¹⁸" I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: 'He who shares my bread has lifted up his heel against me.' ^a

¹⁹" I am telling you now before it happens, so that when it does happen you will believe that I am He. ²⁰ I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me."

²¹ After he had said this, Jesus was troubled in spirit and testified, " I tell you the truth, one of you is going to betray me."

²² His disciples stared at one another, at a loss to know which of them he meant. ²³ One of them, the disciple whom Jesus loved, was reclining next to him. ²⁴ Simon Peter motioned to this disciple and said, " Ask him which one he means."

²⁵ Leaning back against Jesus, he asked him, " Lord, who is it?"

²⁶ Jesus answered, " It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon. ²⁷ As soon as Judas took the bread, Satan entered into him.

" What you are about to do, do quickly," Jesus told him, ²⁸ but no one at the meal understood why Jesus said this to him. ²⁹ Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor. ³⁰ As soon as Judas had taken the bread, he went out. And it was night.

^a 18 Psalm 41:9

The drama of betrayal is now played out in detail. Jesus is perfectly aware of the intended action of Judas and its result. Jesus now begins to force Judas's hand. The rest of the disciples are only partially aware of what is going on, and their bewilderment is apparent.

13:18. Jesus begins this sequence by reminding the disciples that there is an unfortunate exception among them (v. 10). Just as not all of them are " clean," so also not all of them will be blessed as obedient servants (v. 17). Jesus teaches them that this is not an unforeseen development, but a fulfillment of Scripture, and therefore part of God's plan. The Scripture he quotes is Psalm 41:9, a moving revelation of David's heartbreak over the treachery he experienced from close friends who were really enemies.

13:19-20. Jesus is concerned that the disciples understand that his coming betrayal and death are in no way a thwarting of his plans. He anticipates their disappointment and confusion, but gives them a reassurance that will be understood at a later time. It is crucial that they continue to believe in him (literally, " believe that I am," egô eimi). If they maintain this faith, they become the end product of Jesus' mission from God. To those who want to discredit the church of today as being something Jesus never expected, we must answer that to create a community of believers was an intended purpose of Jesus' ministry.

13:21. As mentioned above, this is the time and place for Jesus to quit talking in figures of speech or giving little clues about the future. He has given hints already about the presence of a traitor among the band of disciples (see 6:70-71). Now John, the eyewitness, relates that Jesus is nearly overcome by the emotional distress this knowledge is causing him ( troubled in spirit ) and solemnly testifies, " one of you is going to betray me." The human Jesus does not seek to keep this horror to himself, but shares his troubles with his beloved disciples.

13:22-26. The NIV captures the essence of this scene well by saying the disciples stared at one another. The truth has dawned upon them: the real danger is from within their own crew! In order to appreciate fully what happens next, it is necessary to visualize the likely physical arrangement of this meal.

Jesus was probably in the center of this group of reclining diners. We are told that the disciple whom Jesus loved (= John) was reclining next to him. Literally, the text says he was " reclining on Jesus' chest." This would mean that he was in front of Jesus, on his " chest" side. We also surmise that Judas was on the other side of Jesus, just behind him. This is because Jesus is able to easily speak to Judas and serve him with a piece of bread without any extraordinary effort (13:26-27).

If we understand this arrangement, we are better able to understand the sequence of events at this point. First, Jesus announces that one of the disciples is a traitor. Second, the dumbfounded disciples stare at each other. Third, Peter prompts his friend John to get a private reading on the identity of the traitor. John is able to do this because his head is just inches from Jesus' head. Fourth, Jesus tells John that he will identify the traitor by giving him a piece of bread. Fifth, he gives the bread to Judas, on his other side. If we accept this reconstruction of events we may project some of the other elements of this scene.

Why, then, did the disciples do nothing to stop Judas? The answer seems to be that they do not know what is happening. Only John knows, and he says nothing. One wonders if the author is revealing here a secret burden he has carried for many years. He was the one who received an answer from Jesus to the question, " Who is it?" Yet he did nothing. Was he paralyzed by fear? Was he unwilling to believe Jesus' word that there was a traitor? Did he suffer from previous intimidation by Judas? Or was he simply too apathetic to act? We do not know, but all of us who have failed many times to do the right thing at the right time can easily put ourselves in John's place.

Another element that becomes clearer is the relationship between Jesus and Judas. These two were considered close friends. They are reclining right next to each other at the Passover meal, and Jesus even serves Judas (a sign of intimacy). For the majority of disciples this act is not seen as unusual, so we may assume that Jesus had handed Judas food many times before. What heart-stopping disappointment Jesus must have felt in Judas! Judas allows the influence of Satan and his own love of money to cause him to betray a very close friend.

13:27-30. There is another person besides John and Jesus who knows exactly what is going on, and this is Judas. Surely he could overhear Jesus' comment that the one to whom Jesus gave the dipped bread was the traitor. By accepting the bread, he removes all pretenses, all deception between Jesus and himself. He has the capacity to refuse the bread and, therefore, renounce his money-loving treachery. But he doesn't. By taking the bread he confirms his role as betrayer, and Satan has won a complete victory in his life. The influence of Satan is so triumphant at this point that John describes it as a demonic possession: Satan entered into him. Ironically for Judas the bread of the Last Supper was not " Christ's body broken for him," but his commitment to self-serving allegiance and evil actions.

Judas's departure has no effect upon the disciples, confirming our scenario that only Jesus, John, and Judas hear this private conversation and understand the actions. They hear Jesus say, " What you are about to do, do quickly," but do not associate these words with the earlier pronouncement of a traitor in their band. They assume that Jesus is sending Judas on an errand of some type. John finishes this section with the chilling statement, And it was night. It is much more than the period after sundown. It is the darkest spiritual period in all of human history. Satan has flexed his mighty muscles of spiritual evil and stolen a disciple from the Son of God. It is clear to John that Satan is deceptively orchestrating the events leading to the crucifixion of Jesus. Why else would such a monstrous, unthinkable deed have been done? Humans are capable of terribly evil things, but satanically inspired evil is beyond any rhyme or reason. As Paul notes many years later, " None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory" (1 Cor 2:8). Truly, it was night.

Jesus' Prediction of Peter's Denial; The New Commandment (13:31-38)

³¹ When he was gone, Jesus said, " Now is the Son of Man glorified and God is glorified in him. ³² If God is glorified in him, ^a God will glorify the Son in himself, and will glorify him at once.

³³" My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.

³⁴" A new command I give you: Love one another. As I have loved you, so you must love one another. ³⁵ By this all men will know that you are my disciples, if you love one another."

³⁶ Simon Peter asked him, " Lord, where are you going?"

Jesus replied, " Where I am going, you cannot follow now, but you will follow later."

³⁷ Peter asked, " Lord, why can't I follow you now? I will lay down my life for you."

³⁸ Then Jesus answered, " Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!

^a 32 Many early manuscripts do not have If God is glorified in him.

13:31-33. The reader cannot miss the density of the concept of " glory" in this passage. We have already discussed the noun form for glory, doxa (see comments under 11:4). In verses 31-32, the verb form, " glorify," is used five times in quick succession. The Greek verb for glorify is doxavzw (doxazô). It means to glorify, to give praise, to exalt, to attribute greatness or magnificence. As we have seen in John, Jesus often uses the terminology of " glory" to refer to his coming death and resurrection. In the act of sacrificial death Jesus brings glory to God. In the act of resurrection and exaltation God gives glory to Jesus. In the first four times that " glorify" is used here we find a chiasmus to express this reciprocal relationship.

A: The Son of Man is glorified B: God is glorified

(by God) (by the Son)

B߰: If God is glorified in him A߰: God will glorify the Son

(the Son) in himself

Jesus follows this chiasmus with a fifth and final explanation of the glorification intention of God: God will glorify him at once. By this he means that his death will be followed by immediate resurrection and exaltation with no waiting for a future, eschatological Day of Resurrection/Judgment. This immediate future is not an option for the disciples. Therefore Jesus says, " Where I am going [to the right hand of the throne of God], you cannot come."

13:34-35. As the previous paragraph is dense with the concept of glory and glorification , these two verses are thick with the concept of love. They are some of the most enduring verses in all of Scripture, giving the cardinal command for the believing community: you must love one another. These are forms of the Greek verb ajgapavw (agapaô). This verb is usually translated as " love," but this English term is a poor substitute for the Greek verb. In this context agapç (the noun from this verb) is " unselfish love." It is " self-giving love." It is " love without expectations of returned affection." It is pure love, the love that acts simply out of the conviction that the right thing must be done for another human being. This altruistic and benevolent type of action is lacking in human society. For this reason Jesus emphasizes the necessity for his disciples to act this way toward one another, so that such a demonstration would cause the unbelieving world to notice. We are not his disciples because we demonstrate agapç love to one another, but if we are his disciples, this is not an option.

This great, controlling ethic of Jesus became a hallmark of the Christian community. It was later taught by both Paul (Rom 13:8; 1 Thess 4:9; cf. Gal 6:10) and Peter (1 Pet 1:22). It continued to be a favorite theme elsewhere in the writings of John (John 15:12,17; 1 John 3:11,23; 4:7,11,12; 2 John 5). The unswerving love of fellow believers is what Francis Schaeffer so aptly called the " Mark of the Christian." As Schaeffer says, it is " the mark that Jesus gives to label a Christian not just in one era or in one locality but at all times and all places until Jesus returns." And this " mark" has continually renewed the church when it has been rediscovered. The Jesus People and youth of the 1960s loved to sing, " and they'll know we are Christians by our love," and they infused life and love into the church. In the nineteenth century the fathers of the Restoration Movement proclaimed:

In Essentials, Unity

In Non-Essentials, Liberty

In All Things, Love

Unfortunately, the Christian community of the late twentieth century has not been characterized by loving acceptance, but by sectarianism, distrust, and sometimes by open hostility. Agapç love is not the same as blanket toleration or approval of heretics and false teachers. But, as Schaeffer reminds us, " we must both distinguish true Christians from all pretenders and be sure that we leave no true Christians outside of our consideration. . . . We must include everyone who stands in the historic-biblical faith whether or not he is a member of our own party or our own group."

13:36-38. In characteristically blunt fashion, Peter ignores the teaching on love to get back to something Jesus said earlier (v. 33). " Where are you going?" he demands to know. He does not like talk of Jesus abandoning them, and expresses his willingness to die for Jesus (cf. 11:16). But Jesus sees into his heart to see a mixture of loyalty and cowardice. He gives Peter a personal prophecy that must have broken his heart: he would soon deny his relationship with Jesus! He, in effect, would betray Jesus. We wonder how Peter interpreted these words. Did he see this as Jesus' answer to his earlier question about the traitor, " Who is it?" (vv. 24-25). Is he the traitor? Peter's lack of rebuttal tells us that Jesus' words struck a chord in Peter's heart. He is fully aware of his own tendency toward unbelief and has no defense to offer.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 13:1-20

CXVIII.
THE PASCHAL MEAL. JESUS WASHES THE DISCIPLES' FEET.
(Thursday evening of the beginning of Friday.)
^dJOHN XIII. 1-20.

   ^d1 Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. [Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the synoptists in their statements concerning the passover. The synoptists, as we have seen in the previous section, clearly represent Jesus as having eaten the passover at the proper time, and as having been arrested on the same night, while John [647] here and elsewhere (Joh 13:29, Joh 18:28, Joh 19:14, Joh 19:31, Joh 18:1-14) seems to represent Jesus as being arrested before the passover. Our space does not permit us to enter upon a discussion of this difficulty. The reader is referred to a thorough rehearsal of the arguments found in Tholuck in loco (or, after the seventh edition, in his introduction to John's Gospel). The simplest solution of the difficulty is to attribute the apparent discrepancy to that loose way of speaking of the feast which we mentioned in the Mat 28:18); 2. That by nature he was divine (Joh 1:1, Joh 1:14), and, 3. That he was about to return to the divine exaltation which for our sakes he had laid aside -- Phi 2:5-11.]  4 riseth from supper, and layeth aside his garments; and he took a towel, and girded himself.  5 Then he poureth water into the basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. [John narrates in detail each of these acts: to him they seem as so many successive steps leading down to the depth of humility. The whole formed a striking but wholesome contrast to the self-seeking and ambitious spirit which the disciples had just manifested.]  6 So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? [The others were awed into silence by the strange conduct of their Master; but it accorded with the bold impulsiveness of Peter to challenge the act.]  7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. [It was no mere feet-washing; or Jesus would not have so spoken. It was at once an example of humility and a symbol of the purification which the Lord accomplished for us by reason of his humiliation. The full meaning of the act was afterward revealed to them by the Holy Spirit.]  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. [Since Jesus spoke of the act as in some sense a license or token of permission to have "part" with him, Peter desired that his head and hands also might be included, that he might in his entire man have part with Christ.]  10 Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.  11 For he knew him that should betray him; therefore said he, Ye are not all clean. [The language implies that the disciples had bathed before leaving Bethany, and that only their feet, soiled [649] by the journey to Jerusalem, needed to be rewashed. The saying is spiritually true as well, for one who has been washed thoroughly by baptism needs not to be re-baptized. After that general cleansing the particular sins are removed by confession (1Jo 1:7-9). But there is no efficacy in any ordinance when the heart and will do not accord with the purposes for which it is administered. Hence it was that Judas, though he had done all that the others had done, was still as foul as ever.]  12 So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you?  13 Ye call me, Teacher, and, Lord: and ye say well; for so I am.  14 If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet.  15 For I have given you an example, that ye also should do as I have done to you.  16 Verily, verily, I say unto you, a servant is not greater than his lord; neither one that is sent greater than he that sent him.  17 If ye know these things, blessed are ye if ye do them. [Since a servant is not greater than his lord, he should not be ashamed to do what his lord does. It is well known that many, by a literal construction of this passage, have esteemed it to be their duty to wash each other's feet in their churches. But it should be noted that in the entire New Testament there is no command for this, nor is there any passage which recognizes any such church ordinance or practice. Jesus did not institute feet-washing; he found it already a familiar custom of the land, and merely used it as a most appropriate way of showing the proper spirit of humble service. Hence he does not say, "Do what I have done," but "Do as I have done," which requires us to do something similar to that which Christ had done, but necessarily the very same thing. The washing of feet as an act of courtesy or hospitality was never a custom among Western people, and to adopt it because of these words of Christ is to entirely miss his meaning. What he did was a natural daily act of hospitality. But what we would do if we followed his words literally would be to [650] introduce a strange, outlandish practice, which would put a guest to great embarrassment and inconvenience.]  18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled: He that eateth my bread lifted up his heel against me. [Psa 41:9.]  19 From henceforth I tell you before it come to pass, 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. [The meaning of the above passage may perhaps be brought out more easily if we paraphrase it as follows: "I do not speak of blessing to you all, for there is one who shall never be blessed. His conduct does not deceive or surprise me, for I know those whom I have chosen whether they be good or bad. His choosing is in accordance with the prophecy contained in the Book of Psalms. Hitherto I have held my peace about him, but henceforth I shall point out his course, that my foreknowledge of his actions may strengthen your faith in my Messiahship, and not leave you in that condition of hopelessness and despair in which the consequences had come upon me unawares. Do not let his treachery shake your confidence in me, for verily I say unto you that in being my messengers ye are indeed the messengers of the Most High."]

[FFG 647-651]

Lapide: Joh 13:1-23

1-38

CHAPTER 13

Ver. 1.— Before the Feast of the Passover. About the thirteenth day of the first month; the Passover, say the Greeks, having to be celebrated by the Law of the Jews on the fourteenth day. For they make out from these very words of John that Christ, on account of the approach of His Passion, anticipated the Pasch, celebrating it on the thirteenth day, and therefore ate the lamb with leavened and not with unleavened bread . For the use of unleavened bread began with the Passover on the fourteenth day. For this reason they say that Christ consecrated the Eucharist with leavened bread, and they therefore consecrate and celebrate in leavened and not unleavened bread. But this is opposed to the other Evangelists, who assert that Christ celebrated the Pasch and instituted the Eucharist on the first day of unleavened bread—on which day the Jews used to sacrifice the Paschal Lamb—the fourteenth day of the month, for thus the Law prescribes in Exodus xii. As for what John says, that Christ did it on the day before the feast of the Passover, this must be understood to mean His having done it on the fourteenth day, in the evening preceding the feast,—preceding the first day of unleavened bread, which was the fifteenth day, the morning of the Friday on which Christ was crucified. And in favour of this view, it is to be observed that, though the sacrifice of the lamb took place on the fourteenth day, in the evening, still the feast of the first day of unleavened bread properly began on the morning of the fifteenth. It is in this sense that John says Christ celebrated the Pasch on the day before the Feast of the Pasch, because He celebrated it in the evening of the fourteenth day. But the other three Evangelists, because they couple the evening of the fourteenth day with the morning of the fifteenth, as being one and the same feast (for feasts were begun by the Hebrews on the evening of the day before, and lasted until the evening of the succeeding day, as is still the practice in the Vespers of the Ecclesiastical Office), for this reason say that Christ celebrated the Passover and the Eucharist on the first day of unleavened bread, the fourteenth day of the month, in the evening, this being the beginning of the festival, and belonging to both the fourteenth and fifteenth days. So that if we take it as being the end of the fourteenth day, it must be considered as being before the first day of unleavened bread. But if we take it in the beginning of the feast to be held on the next day, then in this sense it belonged to, and was called, the fifteenth day or the first day of unleavened bread, as the other three Evangelists call it.

Jesus, knowing that the hour was come for Him (by His Cross and death) to pass from this world to the Father. This is an allusion to the name Passover,—a passing, or rather a leaping over. Jesus, knowing that it was now the Feast of the Passover, when the Hebrews of old, led by Moses, went out of Egypt and passed into the promised land by the immolation of the lamb (for it was by the blood of this lamb that they were delivered from the angel when he smote the Egyptians), the type of His Immolation, which was about to be accomplished on the Cross, and by which He was about to pass from this world into heaven and return to His Father on the day of His Ascension, that so He might cause us also to pass thither, and leap after death from the world into heaven,—knowing this, He prepared Himself for this day by heroic acts of the supremest humility—inasmuch as He washed the feet of His disciples—and of the sublimest love—inasmuch as He instituted the Eucharist. By these acts He prepared for death and martyrdom that He might teach us to do likewise, to multiply and intensify towards the end of our lives our virtuous actions, especially our acts of humility and charity. And this, first, because it becomes us to grow and advance in virtue daily, with the advance of our lives, to pass the latest day and hour of life in the holiest manner, and to be already beginning the heavenly life, thought, and habits to which we aspire. Secondly, because it is right that when we go out of this world we should leave our brethren, our associates, our friends, and all men a great example of virtue, for the things which we do when going away from them, or dying, make a more lasting impression on the minds of our friends. Thirdly, because it is fitting that we should be prepared in this manner for a generous death, in some cases for martyrdom, and, as it were, earn it from God. Thus S. Laurence, two days before his martyrdom, prepared himself for it by washing the feet of the poor and distributing to them the treasures of the Church, and this was for him the occasion—even the meritorious cause—of so glorious a martyrdom. So too SS. Cyriacus, Largus, Smaragdus, and Sisinnius the Deacons, ministering to the ten thousand Christian soldiers condemned by Diocietian to labour in the construction of his baths, carrying on their shoulders the burdens of old men, and distributing the alms supplied to them by S. Marcellus the Pope and Thraso, obtained as their reward the glorious laurels of martyrdom, as appears from the record of their acts in Surius.

Moreover, faithful and pious souls pass from this world in one way—those without faith in another. For, as S. Augustine says ( Tract 55), "It is one thing to pass from the world, another to pass with it; one thing to pass to a Father, another thing to a foe. For the Egyptians too passed over . . . yet did they not pass through the sea to the kingdom, but to destruction in the sea."

Having loved His own (the faithful ones of His household, the Apostles whose feet He soon after washed) who were in the world. Cyril thinks that this is added for the sake of distinguishing them from the angels who are in heaven; but S. Chrysostom, Theophylact, and Euthymius consider it as marking the distinction of the patriarchs and prophets who were not now in the world but in Limbo, as having passed away from this life. The connection is more appropriate with the preceding " for Him to bass from this world." Being about to leave the Apostles, His most dear children, in the world, and in its troubles, perils, and persecutions, so numerous and so great, Jesus, taking pity on them, gave them, before He went, the highest token of His love towards them, and furnished them, in the Eucharist, with the supreme remedy for all the tribulations of the world, that in it He might always be present to them to fortify and strengthen them against all that might be opposed to their salvation

He loved them to the end. To the end of life, unto death, say S. Cyril, S. Augustine, and Rupert; or, as S. Chrysostom ( Hom. 69) explains it, always. Whence Nonnus says, "Having loved His own from the beginning, so also He loved them to the end."

Secondly, to the end of His love—He loved them with a supreme love, the Greek τέλος, end, being put for τελείωσις, perfection, as S. Chrysostom, Leontius, and Theophylact explain. Euthymius too interprets "to the end" as vehemently, for τέλος ; is the end, the last, the sum of a thing, its highest perfection, its issue, completion, and crowning point. Christ had hitherto loved His disciples exceedingly, but now, being about to pass away to the Father, He manifested to them His most perfect love by washing their feet, by instituting the Eucharist, by exhorting them with the most ardent charity, and by rousing them to the love of God, to constancy, and to all virtue.

Of these two meanings the former is the plainer and simpler, and, therefore, that which Christ first intended; the latter, however, is, the more full of meaning, and therefore Christ had it in view at the same time. So says Toletus. For He (Christ) gives it to be understood that His love to His disciples was so great that, though He knew a fearful and instant death to be awaiting Him, yet, as though forgetful of this, He poured forth His whole being in the love and service of His disciples. Wherefore S. Thomas ( 0pusc. 57) says, "Wherefore, that the vastness of this charity might be the more deeply impressed upon the hearts of the faithful in the Last Supper, when, after celebrating the Pasch with His disciples, He was about to pass from this world to the Father, He instituted this sacrament as an everlasting memorial of His Passion, the fulfilment of ancient types, the greatest of the miracles wrought by Him, and the peculiar solace for their grief at His absence."

S. Augustine and Bede understand Christ by the end, symbolically. For Christ is "the end of the Law" (Rom 10:4); He loved His own, therefore, to the end, that is, on account of Himself, or by communicating to them His own glory. The Interlinear says that He loved His own unto the end, that is, by dying for them, that they by His love might pass from the world.

And s upper being over, when Satan had put it into the heart of Judas, the son of Simon the Iscariot, to betray Him. After the legal supper and the common supper too, before the Sacred Supper—the institution of the Eucharist—Christ washed the feet of His disciples; for by this washing He wished to show with how great purity and humility we ought to approach the Eucharist. Observe that Christ partook of a triple supper with His disciples, the ceremonial, the ordinary supper, and the Supper of the Eucharist. In families of ample means, the lamb being insufficient to satisfy the hunger of so many persons, there usually followed the ordinary supper, at which they ate other kinds of meat. And so Christ washed the feet of the Apostles after the two former suppers and before the third. And hence it is clear this washing of feet was not merely the ordinary usage of the Jews according to which they were accustomed to wash the feet of their guests, but a sacramental ablution, by which Christ was preparing His disciples for the reception of the Eucharist, converting the ordinary usage into a sacred ceremony. So that they are in error who gather from this passage that Christ washed the feet of His disciples after the Eucharistic Supper and before the lengthy discourse which He then made them, and which is subjoined by John. Of this number is S. Cyprian, or whoever is the author of the "Treatise on the Washing of Feet." "The Lord," he says, "had now distributed to the Apostles the Sacrament of His Body; Judas had now gone out; when, rising from the table, He girt Himself with a towel, and at the knees of Peter the Lord Himself, on bended knee, about to wash the feet of His servant, discharged towards him an office of consummate humility."

When the devil. The betrayal of Christ by Judas being now at hand—the result of a diabolical prompting—and His murder by the Jews, He wished first to leave us in the Eucharist a perpetual memorial of Himself, by means of which He would also recall to our minds His Passion and Death endured for us, and so incite us to a reciprocal love of Him. Again, John mentions the treachery of Judas in order to increase our appreciation of Christ's humility, patience, and loving-kindness. For, knowing that He had been sold for money, and was soon to be betrayed by Judas, He nevertheless was so persistent in the love of His Disciples that He wished to wash their feet, even the feet of Judas. So say S. Cyril, S. Chrysostom, S. Augustine, Theophylact, Euthymius, and Rupert. The Evangelist tells us that the devil put this treachery into the heart of Judas; by which he wishes to imply that its atrocity was such that it could only have been the work of the devil.

Ver. 3. — Knowing that the Father gave all things into His hands, and that He came forth from God and went to God. That is, first, though Christ knew Himself to be such, and so great as to have all things in His power, and indeed to be Very God of Very God, and that, as He had come forth from, so he was about to return to, and sit down at the right hand of God, yet He humbled Himself so far as to kneel down and wash the feet of His disciples and of Judas His betrayer. So Cyril, Augustine, Bede, and S. Gregory ( Morals, Book iii., chap. 12). Maldonatus adds that Christ knew that all things were given Him by the Father, that is, that it was now permitted Him by the Father's ordinance to complete all the things that were given Him to do;—that hitherto He had not been permitted to die, because the time appointed by the Father had not yet come, but that now that time had come when it was permitted Him to do all that belonged to the redemption of man.

Again, John here assigns three very fitting and efficacious motives which impelled Christ to wash the feet of His disciples. The first is, that " the Father gave all things into His hands ;" that is, because the Father intrusted to Him the salvation of mankind, and committed their whole care to Him; for this trust incited Him to leave to mankind before His departure these stupendous examples of humility and charity. As for what is meant by the Father's making over all things to Christ, see the remarks on Mat 11:27.

The second motive was that " He came forth from God." It was fitting that Christ the Son should by this washing of feet manifest His supreme love and reverence towards God the Father. For by nothing is God more honoured and gratified than by our humility; so that humility is the highest praise of God.

And the third was that " He went to God." Knowing that His death was near at hand, and wishing the last act of His life to be one of the most sublime virtue, He would now do an act of the greatest charity and humility, and leave it as a legacy to posterity. Such is the view of Toletus.

He rises from supper and lays aside His garments, and taking a towel girded Himself. John enumerates all the actions, conditions, and circumstances of the washing of feet to show us how attentive, exact, and observant of decorum Christ was in this, as in all else that He did, that we may learn to do likewise even in the smallest matters, according to the words of Ecclus. xxxiii. 23, "In all thy works [be thou careful to] excel."

Lays aside His garments—the outer tunic, keeping on the inner lest His body should be exposed; or rather the robe which those about to partake of supper usually put on over their ordinary dress. The Greek has ίμάτια, the outermost garments or garment, such as the toga or pallium. By the figure of enallage the plural number is here put for the singular.

Girt Himself— that He might not soil His garments, that He might be the more unimpeded in the work of washing, that He might wipe their feet when He had washed them, and also that He might assume for this servile office the servile garb which befitted it, and in this way abase Himself completely. "What wonder," says S. Augustine, "if He who, when He was in the form of God, did make Himself void, arose from supper and laid aside His garments?" For humility is the distinctive virtue of Christ and Christians. S. Basil ( Constit., chap. xvi.) says that humility guards the treasure-house of the virtues. Humility, says S. Macarius ( Homil. xv.), is the badge of Christianity, which he who lacks is a vessel of the Evil One; humility is the ballast of the virtues. This is what S. Augustine says in his first Discourse on Psalm xxiii. "As David laid Goliath low, it is Christ who hath slain the devil. And what is the Christ who hath slain the devil? Humility hath slain pride. When therefore, my brethren, I mention Christ, humility is chiefly commanded to us. For by humility He hath made a way for us, inasmuch as by pride we had receded from God. Except by humility we could not have returned to Him, and we had none to set before us as an example to imitate, for all mortals had become puffed up with human pride. And if there existed any man humble in spirit, as were the prophets and patriarchs, the human race disdained to imitate humble persons. Then let not man disdain to imitate a humble man; God hath become humble that so the pride of the human race might at least not disdain to follow the footsteps of God."

Ver. 5.— Then He puts water into a bason and begins to wash the feet of his disciples, and wipe them with the towel with which He was girded. S. Cyprian, Theophylact, and Euthymius note that Christ did all these things by Himself, without the aid or help of any one, to teach us how attentively and carefully we ought to serve others. Euthymius adds that Christ Himself asked the master of the house for the basin, and drew and brought the water. "What wonder," says S. Augustine ( Tract 55), "if He who poured forth His blood on the earth to wash away the uncleanness of sin poured water into a bason to wash the feet of His disciples? What wonder if He who made firm with the flesh He had taken upon Him the footsteps of His Evangelists, wiped with the towel He was girded with the feet that He had washed?"

Symbolically, S. Ambrose (Book i., "On the Holy Spirit") says, "This water was the heavenly dew. This it was that was prophesied, that with that heavenly dew the Lord Jesus should wash the feet of His disciples." And later on, "Come, therefore, 0 Lord Jesus! put off the garments that Thou hast for my sake put upon Thee; be Thou naked, that Thou mayest clothe us with Thy mercy. Gird Thyself for our sakes with linen, that Thou mayest gird us with the immortality of Thy ( muneris immortalitate ) free gift. Pour water in the bason, and wash not our feet only but our head also; and not only those of the body, but I would also put off from the footsoles of the mind all the uncleanness of my frailty, that I too may say, 'I have put off my garment in the night, how shall I put it on? I have washed my feet, how shall I soil them?'" ( Song v.)

Ver. 6.— He comes therefore to Simon Peter : so as to begin here as elsewhere with Peter, the Head and Primate of the Apostles. For if He had gone first to the other Apostles, they would assuredly have protested as much as Peter against so great and unusual an act of condescension on the part of their Lord; but when they saw Peter acquiesce after having been rebuked by Christ, they too acquiesced, and allowed their feet to be washed by Him. So S. Augustine, Bede, Rupert, Maldonatus, and others.

Christ here indicates figuratively that visitation and reformation must be begun with the head and those who bear rule, for that so it will be easy to reform the faithful who are subject to them. However, Origen and Leontius think that Peter was the last in this washing of feet, and with Chrysostom, Theophylact, and Euthymius, hold that Christ first of all washed the feet of Judas that He might soften his heart and recall him from his wicked treason, and might give us an example of the love of our enemies, that we may repay their injuries with kindness, and do them the more good the more spiteful we feel them to be towards us.

And Peter says to Him, Lord, dost Thou wash my feet? That is, dost Thou prepare to do so? The action is represented as just beginning, or rather intended, for Christ had not yet begun to wash his feet. Peter said this in stupefied amazement at the humility of Christ, and out of the depth of his reverence for Him, says Cyril; and hence every one of the words is emphatic. Thou who art the King of kings and Lord of lords, my feet, who am a low fisherman, and but a worm of this earth, feet that are muddy and filthy, dost Thou wash them with Thine own blessed hands? "These things," says S. Augustine, "must be thought upon rather than spoken of, lest the tongue fail to express what the mind has more or less worthily comprehended by these words."

Ver. 7.— Jesus answered and said to him, What I do thou knowest not now, but hereafter thou shalt know. Christ means that in this washing of feet, mysteries are hidden which as yet Peter knew not. "Peter," says S. Ambrose (in his work, De iis qui initiantur, ch. 6), "saw not the hidden meaning, and therefore rejected the service, thinking that the humility of the servant would be compromised should he suffer his Lord to do him this office." " Hereafter thou shalt know," that is, first, "when I shall tell you (ver. 14) that I do this to give to thee, to the apostles, and to the rest of the faithful an example of the greatest humility and most sublime charity;" so S. Cyril interprets. Secondly, because by this ablution penance is signified, and this sacrament must precede that of the Eucharist, as thou, 0 Peter, shalt understand after the Holy Spirit has been sent, for "He shall teach you all things." So S. Cyprian, ( Tract. de Cœnâ Dom. ), S. Pacianus (Ep. 1, contra Novat.), S. Gregory (bk. ix. Ep. 39), and SS. Augustine and Bernard imply the same. It was as a type of this that the Jewish priests used, when entering the temple to sacrifice, to wash their hands and feet in the brazen layer that was set for this purpose in front of the Holy of Holies; and this they did for the sake of bodily cleanliness, that by it they might be admonished of spiritual purity.

On this point S. Ambrose is singular in his view; for in his work "On the Sacraments" (bk. iii. ch. 1, and in De iis qui initiantur, ch. 6) he holds that this bodily washing of feet is necessary for all the faithful before baptism, that by it they may be prepared for the Holy Eucharist just as Christ prepared the apostles. Hence he maintains that the washing of feet is a kind of sacrament or sacred rite here sanctioned by Christ, by which we are to be strengthened against the devil's endeavours to trip us up. And for this reason he reckons the washing of feet amongst the rites or ceremonies of baptism, so that it came into use as such at Milan.  S. Bernard, too, in his sermon "On the Lord's Supper," calls the washing of feet a sacrament, and implies that it has power for the remission of venial sins; "for," he says, "that we may not be in doubt about the remission of our daily sins, we have the sacrament of it—the washing of feet." By " sacrament," however, S. Bernard here understands symbol or figure, as he himself explains a little farther on.

Symbolically, Origen and S. Jerome (in his epistle to Damasus on the first vision of Isaiah) think that Christ washed His apostles' feet to prepare them for the preaching of the gospel, according to the words, "How beautiful are the feet of them that preach the gospel of peace, of them that bring good tidings1" (Isa. 1ii. 7.) Secondly, S. Ambrose thinks that Christ in baptism washes away actual sin by washing the head, but that here, in washing their feet, He washed away the remains of original sin, the movements of concupiscence, for that by this washing He strengthened their feet—that is, their affections—to make generous resistance to their lower appetites.

Thirdly, S. Augustine and S. Bernard ( l.c. ) say that by the feet with which we tread the earth are signified the loves, the stains, and the defects which, while we are amid the things of earth, adhere to our affections, as dust or mud to our feet.

S. Ambrose ( De Initiandis, ch. 6) gives the mystical reason for the washing of feet as follows:—"Peter was clean, but He must wash his foot, for he had by inheritance the sin of the first man when the serpent tripped him up and led him astray; and therefore is his foot washed, that these hereditary sins may he taken away." He alludes here to the word spoken by God to the serpent, "Thou shalt ensnare his heel"

(Gen 3:15). The same Saint says again ( De Sacram, book iii. ch. 1), "Because Adam was tripped up by the devil and the venom was poured out over thy feet, therefore dost thou wash thy feet that in that part where the serpent ensnared thee there may be added the more abundant aid of sanctification, so that he be not able to trip thee up hereafter," κ.τ.λ.

Another more literal reason was that those who were to be baptized used to go barefooted as a sign of humility. This going barefooted is called by S. Augustine ("On the Creed," bk. ii ch. 1) "the humility of the feet." And so they used to wash off the stains contracted by their bare feet. This custom spread from the Church of Milan to other churches (see S. Augustine, Epp. 118, 119). Palladius, too, in his Lauriaca, ch. 73, tells how Serapion the Sindonite converted two comic actors, washed their feet and then baptized them; but afterwards, as a great many persons came to think that this washing of feet was sufficient without baptism, it was forbidden by the Council of Eliberis, ch. 48. The Church of Milan, however, continued the usage. Guisseppe Visconti treats at length of this subject in his De Ritibus Baptism (bk. iii. ch. 17, et seq. ).

Ver. 8.— " Peter says to Him, Thou shalt never wash my feet." Origin accuses Peter of headstrong audacity and disobedience, but S. Augustine (Tract. 56) rightly excuses him, inasmuch as this speech of his showed profound faith, reverence, fear, humility, and love. "I," (the words are St. Cyprian's in his treatise on the washing of the feet), "I am ready to die with Thee, if needs be, for this I ought to do, this fate I embrace. For Thee I will gladly present my neck to the executioner; but my God and my Lord prostrate at my feet, this I suffer not, this I dare not endure."

Jesus answered him, If I wash thee not, thou hast no part with Me. First, S. Augustine takes this mystically. Unless I wash away thy venial sins by penance I will not give thee the Eucharist, which I am about to institute, neither shalt thou enter heaven, for nothing that is defiled can enter there. So, too, St. Cyprian in his treatise on the washing of feet. Secondly, according to SS. Chrysostom and Cyril: Unless thou receive the lesson of humility which I give thee in this washing of feet, thou shalt have no part with Me, for only the humble attain to the grace and glory of God.

Thirdly, according to the letter: If thou, 0 Peter, persistest in thy disobedience, thou shalt not communicate with Me in the Eucharistic table,—I will give thee no part of the bread that is about to be consecrated into My body,—I will not have thee for My familiar friend and the companion of My sacred table. Christ threatens Peter with the loss of His intimate friendship and of the Eucharist, not the loss of His grace and glory; for though Peter was loth to obey, yet this arose from his profound humility and reverence, and was, therefore, worthy of pardon. Toletus says: He threatened not to give Peter the Eucharist by which Christ was to abide in him and he in Christ; for it was chiefly for this that He washed their feet, so that they might be clean and fitly prepared to receive Him when He should give Himself to them and be really united to them. Peter did not distinctly understand what Christ said at the time, but only understood that he was to be cut off from Christ and have nothing in common with Him unless he underwent this washing; afterwards, however, he comprehended the mystery. There is a similar expression in 1Ki 12:16, where the people, exasperated by the cruelty of Roboam, say, "What part have we in David? or what inheritance in the son of Jesse?"

S. Basil, in his "Discourse on Sin," says, "For this reason threats of this kind were held out by Christ against Peter, that unless he had rectified his will by promptitude and quickening of obedience, not those wonderful blessings which had come to him from God, not his gifts, not the promises made to him, not even that declaration of such and so great a yearning towards the Only-Begotten Son of God the Father, would have served him to expiate his actual disobedience." Hence S. Basil draws from this two remarkable rules of conduct:—"He that opposes himself to the commands of God, even though he do so with a pious and friendly intention, such an one is nevertheless for this cause estranged from the Lord." And the second is:—"Whatever is said by the Lord, that ought we to receive with all the fulness of our heart." (Reg. xii. ch. 2.)

Simon Peter says to Him, Lord, not only my feet, but also my hands and my head. Struck by the threat of Christ as by a thunderbolt, Peter obeys, and offers more than Christ had asked. Hence S. Basil in his Shorter Rules, 60th Answer, gives a useful rule:—"Whatever we have before resolved upon beside that which is commanded by the Lord must be rescinded. This is plainly shown in the case of the Apostle Peter, who had first resolved 'Thou shalt never wash my feet,' but when he heard the Lord say positively, "Unless I wash thee, thou shalt have no part with Me,' straightway changed his mind and said, 'Lord, not only my feet, but also my hands.'"

Again, in the 233rd Answer, St. Basil teaches us from this text that obedience is to be preferred to all the other virtues. "Peter," he says, "although the Lord had borne him witness of such and so great meritorious acts, and had called him and pronounced him blessed in so singular a manner, yet, having in one point only seemed to turn aside from obedience, and that too not from negligence or pride, but from reverence and respect to his Lord,—for this and this only is it said to him, 'Unless I wash thy feet, thou shalt have no part with Me.'"

Ver. 10.— Jesus says to him, He that has been washed needeth not but to wash his feet, but is clean throughout. Observe that Christ here alludes to those who wash themselves in the baths and go out washed all over, but, walking barefoot on the ground soil their feet and therefore afterwards wash them only. Again, observe that Christ, as His wont is, here rises from the corporal to the spiritual washing thus—He that has been spiritually washed by baptism, as I, 0 apostles, have washed you, or he who has been washed by Contrition and penance, such an one is washed all over in soul, but needs only to wash his feet, that is, purge frequently by contrition, bodily austerities, and the like virtues, the inclinations of the soul which is stained by contact with the things of earth, and contact from their slight impurities, and this is especially needful before receiving the Holy Eucharist.

SS. Augustine, Bede, Rupert, and S. Bernard in his Sermon on the Lord's Supper, interpret more or less to this effect.

So Christ by this washing of feet purged away the sins of Peter and the apostles, especially their venial sins; for by means of this act of self-abasement He pricked their consciences and reminded them of that inward purification that must be made in the soul by contrition by means of which venial sins are expiated.

Lastly, S. Augustine in his 108th Letter to Seleucianus, gathers with some probability from the words "he that has been washed," that Peter and the apostles had been baptized before the Eucharist; both because no one is qualified to receive the Eucharist without having been baptized, and also because Christ baptized them before His death, for after His death He baptized no one, and it is clear that they must all have been baptized either by Christ Himself or by others in His behalf. The expression appears to be rightly applicable to the washing which takes place in baptism.

And ye are clean, but not all. Christ secretly strives to provoke Judas to think better of his plot of wicked treason; still He would not mention him by name, lest He should bring him into bad odour, and the apostles should rise up against him as a traitor, and ill-use him.

Ver. 11 . — For He knew who it was that should betray Him; wherefore He said, Ye are not all clean. From this S. Augustine gathers that Judas was then present, and had been washed by Christ, and that he received the Blessed Sacrament—(Bk ii. contra Petil. Ch. 22.).  S. Cyprian, however, in his treatise on the Washing of Feet, says that Judas was not present at the washing, nor, consequently, at the Eucharist.

Ver. 13.— Ye call me 'Master' and 'Lord,' and ye speak rightly, for so I am. Christ was Master and Lord of all men and of the whole world, not only as God but as man, and not only taught externally by speaking, as masters commonly do, but illuminated minds interiorly, and impelled the will whithersoever He would. See Mat 12:10.

Ver. 15. — I have given you an example, that as I have done so ye may do also— not unto Me, seeing that I am even now going to death, but to others, your neighbours, when necessity or kindness shall require. For, as St. Gregory says in his preface to his books of Dialogues, "Examples stir us up to the love of our heavenly country more than preaching." It was thus that Jesus began first to do and then to teach (Acts i. 1), and taught more by deed than by word. Hence S. Basil teaches that he who bears rule must first do those things which he teaches his subjects to do, and that he ought to excel his subjects in humility as he does in dignity. Christ foresaw that the apostles would soon be wrangling in their pride as to who should be the greater, so He put before them this example of humility to break down and suppress their ambition; and in the event He did if not crush at least break it.

Ver. 16.— Verily, verily I say to you, The slave is not greater than his Lord, nor the messenger than He that sent him. Foreseeing the contention about the chief place which would soon follow, Christ insists on the humility which He is inculcating on His apostles.

Ver. 17. — If Ye know these things, blessed shall ye be if ye do them. If you know these things—and who is ignorant that a master is greater than his slave?—you shall be blessed if, as you know them, you also act up to your knowledge in practice. Blessed in hope, though not yet in actuality;—blessed ye shall be after death if until then ye continue to do these things, and persevere in following Me, as I know that ye all will persevere excepting only Judas. And so, to indicate this exception, He adds,

Ver. 18.— I speak not of you all, because I know that Judas will not do these things which I have said. I know whom I have chosen. S. Augustine (Tract. 59) explains this with reference to the eternal predestination and election to glory by God:—I speak not of all, but of those only whom I have chosen to glory, and Judas I have not chosen. This, however, seems rather harsh, both because the whole blame must be laid upon Judas and not upon Christ, and His election from which He excluded Judas, and in the next verse Christ lays the blame on Judas; and then again because Christ, when He speaks of the eternal election and predestination of God, is not wont to attribute it to Himself but to the Father, for it is a primary function of Providence, which is the attribute of the Father. Christ therefore is here speaking of His temporal election, by which He, as man, chose twelve apostles (see Luke vi.), and Judas himself among the number. This is the view of Toletus and Maldonatus.

I know and have known whom and what manner of men I have elected to be apostles, who will be worthy, and who will not, who will persevere, and therefore be blessed, and who will not. I know those who will do these things which I have said, and who will not, as I know and have known, that Judas being chosen by Me, would not do these things, but would be My betrayer. Wherefore I did not choose him in ignorance, nay rather I foreknew and foresaw that he would betray Me, yet did I choose him to use his malice for the common good, that through him My Passion might be fulfilled, and through it the salvation and redemption of men. Wherefore He adds,—But that the Scripture may be fulfilled; He that eateth bread with Me shall lift up his heel against Me. I knew that Judas would be My betrayer, yet I elected him an Apostle, that through him the Scripture which foretold My Passion and its manner, might be fulfilled, for it foretold that it should be begun by the treachery of My familiar friend, of one of Mine own household, of Judas who has abused My friendship and familiarity in order to betray Me. And I have been willing to allow this, that from his wickedness I may elicit an infinite good—the salvation, namely, of the world—just as I permitted the fall of Lucifer and of Adam, to draw from thence the Incarnation of Christ.

Lift up his heel. He is quoting Ps. xl. 9, where the Septuagint translate "made great upon Me his tripping up," and S. Jerome, "lifted up against me the sole of his foot," that is, tried to deceive, trip up, betray, and bring Me to ruin; nay, he did indeed trip Me up by his deceit, caused Me to fall into the hands of the Jews, and brought Me to My Cross and death. David is speaking literally of Achitophel, who betrayed him to his son Absalom, but mystically of Judas, the betrayer of Christ, of whom Achitophel was a type as David was of Christ.

Ver. 19.— I say to you at once, before it come to pass, that when it come to pass ye may believe that I am. Now, in the Greek, απ άζτι, which may be translated from now or from this time, as in the Syriac Version, or, as here, straightway, forthwith, indicating the treachery of Judas to be near at hand. A few hours hence Judas shall betray Me, and therefore I foretell it to you, that when you see Me betrayed, seized, and killed, you may not be disturbed, but may believe—persevere in My Faith, that I am—the Messiah, the Son of God, freely offering Myself to death for the redemption of mankind. I foretell all these things to you that you may believe that I know them all beforehand and could withdraw Myself from danger, but that I will not, but wish to suffer for the salvation of the world. Then, too, shall you see that I said truly, "Ye are not all clean"—that Judas is unclean and wicked, and therefore to be reprobated and condemned, when you see him for the enormity of his crime strangle himself with a cord. Let, therefore, this prediction of Mine, coupled with the occurrence of the thing predicted, make you firm and strong in My faith when you are on the point of tottering. So Cyril.

Ver. 20.— Verily, verily I say to you, that He that receives him whom I have sent, receives Me; and he that receives Me receives Him that sent Me. It is not clear how these words are connected with those which precede. First Chrysostom ( Hom. 21), and Theophylact after him, refer them to the passion and cross of Christ, as though He were encouraging the apostles to imitate it. In other words: Fear not the persecutions, death, and crosses which you shall suffer in preaching My faith, for in this you will be following Me,—suffering as My ambassadors, sent by Me and therefore by God the Father. Wherefore this suffering shall not bring ignominy on you, but glory. There is, however, no reference here to the sufferings of the apostles, but to their reception by the world.

Then again Cyril (bk. ix. ch. 12) thinks that Christ is showing the heinousness of Judas' treachery by means of an argument from its contrary, thus—Just as he who receives and honours one sent by Me receives and honours Me, so, too, he who rejects him that I send offers a grievous insult not only to Me, but also to God who sent Me. Here, however, we must supply a great many things which Christ did not say.

Gaetano, Jansenius, and Ribera, with more probability, hold that Christ wished, at the close of His discourse on the washing of feet, to make some additional remarks by way of exhorting all the faithful to receive and treat with kindness the apostles sent to them, just as He had previously exhorted the apostles to be kind to the faithful. In this way He consoles the apostles too, whom He had bidden labour in offices of charity for the good of all. (Chrysostom, Homily 71.)

Lastly, Toletus thinks that this is connected with the example given in the washing of feet by Christ, in order that the apostles and the faithful may not excuse themselves from following it on the score that such an act lowers a man. For Christ Himself practised it, and in so doing rendered it honourable and noble. The meaning then is: He who entertains guests who are of the faith, especially apostles, and washes their feet, as it were receives Me who sent them, but he that receives Me receives also the Father who sent Me.

Christ, then, here teaches that offices of humility, such as the washing of feet, must be undertaken even by apostles and prelates, and not refused by them on the score of the dignity of their station, for by these works they shall become honourable as true imitators of Christ and His genuinely accredited agents. It was for this that St. Francis Xavier when, on his voyage to India, he used to make the beds of the sick people, cook their food, and give them their medicine, hearing the complaint made that such degrading occupations were not becoming to an Apostolic Legate as he was, answered that they were becoming to a disciple and -apostle of Christ, since Christ Himself underwent, and, as it were, ennobled them. For in the school of Christ humility alone ennobles and exalts, because it makes us like Christ our God and Lord. So says Tursellinus in his life of this Saint.

S. Charles Borromeo would, on an occasion of public supplication, go with his feet bare, a halter tied round his neck, carrying a cross. He used to discharge servile functions towards the poor, minister to those who were stricken with the plague, and fulfil every menial office; yet did he not by so doing derogate from his dignity as an Archbishop and a Cardinal, but rather enhanced it, and earned the name of "the Holy Cardinal." For as a carbuncle set in a gold ring increases its beauty, so does humility shed a lustre upon the insignia of high station.

Ver. 21.— When He had said these things, Jesus was troubled in spirit, and testified (openly and plainly), saying, Verily, I say unto you, that one of you will betray Me. In the Syriac, "These things said Jeschua, and groaned in spirit, and testified and said, Amin, amin, I say to you," κ.τ.λ. In the Arabic Version "was moved in spirit." This emotion, then, was an immense grief and indignation at the crime of Judas. Christ was pained in the innermost feelings of His soul, and groaned in spirit for the enormity of this crime as well as for the perdition of Judas. And this sorrow he did not suffer involuntarily, but admitted it of His free will, and took it upon Him at this point of His own accord, as He did at the death of Lazarus. See commentary on Joh 11:33.

The question arises here, Did this prediction of Christ take place before or after the institution of the Eucharist? John omits all mention of that event, it having been narrated fully by the other Evangelists. Matthew and Mark put the prediction before the institution of the Eucharist in order of time, but Luke puts it after.

There are three probable opinions on this point. The first is that of Jansenius and Francis Lucas, who think that Christ predicted the treason of Judas after the Eucharist, as Luke has it, and that Matthew and Mark, in making it come before, anticipate intentionally. The reason for this view is that if Christ had predicted the treason of Judas before the institution of the Eucharist, He would have disturbed the minds of the apostles, moved them to anger, and rendered their dispositions for its reception less collected than would have been fitting. But this is not conclusive. For Christ before the Eucharist foretold His passion and death, and this disturbed the apostles far more: and soon after the Eucharist—as these interpreters themselves admit—He foretold the treason of Judas, and this disturbed them then, so that they did not duly dispose themselves for that recollection which is proper after Communion. Then again this prediction would, before the Eucharist, have had the force of deterring Judas from his crime, as well as producing compunction in the hearts of the apostles and making them all careful to examine each one his own conscience, lest Christ should there find anything to bring to light and complain of, as He did the crime of Judas.

The second opinion is that of Baronius (Anno Dni. 34, ch. 58). He thinks that Christ made this prediction before the institution of the Eucharist, as Matthew and Mark have it. Baronius, then, is of opinion that the events took place in the order given by John, namely, that after the washing of the feet, Jesus spoke of His betrayal, that it was then that He gave John the sign of the morsel dipped in the dish, but that, as for Judas having gone out immediately after he had taken the morsel, we are not to take the phrase as meaning without any delay in point of time, but that, driven on by a kind of madness, he did not wait for the lengthy discourse which our Lord made after the Supper. For S. Luke clearly bears witness that Judas stayed with the others until the end of the Communion; and after this, according to the Jewish ceremonial, it would seem that nothing was left on the table in which the morsel of bread could have been dipped, so, too, it seems impossible to say that this morsel of bread was the Eucharist. But then Judas, after taking the morsel, did go out immediately, nay, that very moment according to the Syriac. He did not, then, wait for the lengthy Communion of the apostles, if that took place after the incident of the morsel. Hence it is with greater likelihood that other upholders of this view maintain that the morsel given to Judas by Christ was itself the Eucharist; and he, driven, as it were, to madness by the devil when he had received it, unworthily, straightway went forth to carry out the crime he was meditating. Moreover, during and after the institution of the Eucharist Christ reclined at the table, and there, as Luke has it, foretold the treason of Judas. It is, therefore, altogether probable that the table had not yet been removed, but that on it there remained bread and fragments of food out of which Christ could take the bread which He dipped and gave to Judas.

The third opinion, therefore, holding a middle place between the two former, seems to be the more correct—namely, that Christ both foretold His betrayal by Judas before the Eucharist, and repeated the prediction after it; and this both because He felt the atrocity of the crime, and was, as John here says, disturbed in spirit by it, again, that He might place his own wickedness before Judas, show him that He knew of it, and deter him from carrying it out, and also to prepare and fortify the minds of the Apostles, that when they should soon after see the actual betrayal and the capture of Jesus they might not be shocked, but might persevere with constancy in His faith. In this way we best reconcile Matthew and Mark with Luke. This is the expressed view of S. Augustine ( De Consensu Evang., bk. iii. ch. 1), of Euthymius, and of Toletus, who say that the order of events was as follows. The Supper of the Paschal Lamb having been finished, and the ordinary Supper begun, Christ, while they were supping, arose and washed the feet of His disciples; then, reclining once more, He said all these things which John narrates; being troubled in spirit He speaks of His betrayer, and they all ask, one by one, "Is it I?" Judas receiving the answer, "Thou hast said."

Next He institutes the Eucharist, and this being done, and the Mystery having been celebrated, He again speaks of His betrayer, as Luke relates, ch. xxii. "Nevertheless," He says, "behold, the hand of him that betrayeth Me is with Me at table," &c. Then Peter asks John, "Who is it of whom He speaks?" and John asking Jesus, receives the answer, "He to whom I shall offer the bread when I have dipped it." And after this morsel Satan entered into Judas, and he went away; and when he went away, and the Supper was quite finished, Christ made to His disciples the wonderful discourse shortly after recorded by John.

Ver. 22.— Therefore the disciples began to look at one another, doubting of whom He was speaking, and asking, too, one by one, "Lord, is it I?" For, as Chrysostom says, "Because He did not speak of His betrayer by name, He brought fear upon all, and, though conscious to themselves of nothing evil, they yet believed Christ more than their own thoughts." And, as Origen says, "They, as being men, remembered that the feelings even of enthusiasts are liable to change."

Ver. 23. — There was then reclining on the bosom of Jesus one of His disciples, whom Jesus loved, namely, John himself. The Apostles, desiring to know by name who was to be the traitor, Peter, more eager and fervent than the rest, hints to John, who is reclining on the bosom of Jesus, to inquire of Jesus, as John here relates, and this is the force of the "then." John being dearer to Jesus and closer to Him, inasmuch as he was reclining on His bosom, therefore, for this reason, Peter hints to him to inquire of Jesus his beloved the name of the traitor. Moreover, John is said to have reclined on the bosom of Jesus because the ancients used not to sit at table, but reclined by twos or threes on the several couches placed before the tables, so that, leaning on the lower part of the right arm, they lay rather than sat at table; and so it came to pass that the second person coming next to the first on his left hand would seem as it were to lie upon his bosom.

Whom Jesus loved—not only with the love of human friendship, but also with the love of charity, for the sake of virginity and purity, his modesty and meekness, and the sweet and holy disposition by which he excelled all the others. So say Cyril, Chrysostom, Theophylact, Euthymius, and St. Jerome in his letter to Heliodorus. Still it does not follow from this that John was absolutely holier than all the other apostles; Peter may have been more ardent in charity than he, and therefore holier than John. For sanctity consists chiefly in the love of God, which is its measure. Moreover, that John was reclining on the bosom of Jesus was not only a mark of His love for him at the time, but also a sign of what was to be, "That he might take from thence," says Bede, "that voice unheard through all ages which he was afterwards to send forth to the world."

Ver. 24.— Simon Peter, therefore, gave him a sign, and said to him, Who is it of whom He speaks?—Hence it is plain that Peter not only gave a sign to John by winking and nodding, as S. Augustine would have it, but also spoke to him quietly, as John here relates. Such is the opinion of Origen, Chrysostom, and Cyril. Peter asks this not as Prince of the Apostles (though Cyril takes this view), nor as though fearing, for himself lest he should be the traitor, as Chrysostom thinks, but out of his zeal, that he might avert so enormous a crime and prevent the betrayal of Christ, just as in the garden he wished to prevent His capture by cutting of the right ear of Malchus.

Verses 25, 26.— So when he had reclined upon the breast of Jesus, κ.τ.λ. John seems to have moved towards Peter, who was making signs to him, and so to have moved away a little from the bosom of Jesus in order to hear what Peter had to say; and having heard, he seems to have reoccupied his former position to ask of Jesus what Peter had suggested to him.

The bread I have dipped.—Observe that Judas was present at the celebration of the Passover, and also of the Eucharist; and received the latter together with the other Apostles, as SS. Augustine, Chrysostom, Cyril, and others show. Indeed some have thought that this bread which He had dipped was the Eucharist, but erroneously; for Christ did not consecrate bread which He had dipped, but dry bread, and likewise pure wine and unmixed (with bread). Christ, after the Holy Communion, took from the table a morsel of the bread that remained, dipped it into some little dainty sauce that remained on the table, for it is not fitting that at a banquet dry bread should be given to a guest by the host, and gave it to Judas, that by this sign He might indicate him to John as the traitor. The other apostles did not hear the words of Christ to John about this way of pointing out the traitor, He having spoken quietly to John in his ear.

Moreover, Christ pointed him out by this sign with peculiar fitness, bread which we eat at table being a sign of peace and friendship, so that Christ showed by it, not only who the traitor was, but also the nature and mode of his treachery, for Judas was to betray Him by a similar sign of friendship, a kiss.

Mystically this dipping of the bread denoted the falseness and fraud that was in the soul of Judas, says St. Augustine. Again St. Cyril and Augustine say that Judas was pointed out by Christ by the morsel of bread that the words of Ps. xli. might be fulfilled—"He that eateth bread with me hath lifted his heel against me." Indeed Chrysostom says that by this very act Christ here upbraided Judas with this, as if He had said, How is it, Judas, that thou, a companion of My table, art not ashamed to betray Me? Judas, then, having received the morsel from Christ, feeling by his own evil conscience, and by this sign, that he was a marked man, persisted shamelessly and obstinately in his intention of betraying Christ. For seeing himself found, out and disgraced, as it were beside himself and infuriated, he went forth at the devil's prompting to finish his crime, going to the chief priests to ask them for guards who, with him for their leader and guide, should seize Jesus.

Though Matthew puts these words and Christ's answer before the Eucharist, so that S. Augustine ( De Consensu, Evang. bk. iii. ch. 1) thinks that they were spoken before it, yet from the words of Luke and John it is plain that they were spoken after the Eucharist. For it is altogether likely that Judas, when he heard Christ's answer, Thou hast said, straightway went out embarrassed and indignant. Immediately, then, after receiving the morsel he asked, Master, is it I? received the answer, Thou hast said, and then went out at once, covered with shame and indignation.

Ver. 27. — And after the morsel Satan entered into him, urging and impelling him to avenge this his disgrace,—to betray to the Jews Christ who had betrayed his villainy. Satan, who had before entered into Judas for the plotting of the betrayal, as was said in verse 2, here again entered into him for its accomplishment; both because Judas, being already called by Christ and the apostles a traitor, dared remain among them no longer lest he should be ill-treated by them, and also because the hour proper for the betrayal, and appointed first by Judas, was near at hand—that hour, namely, when he knew that Christ would, after His wont, go out to pray on Mount Olivet, where He could easily be seized. Wherefore there was no need for John to point out Judas to Peter when Christ pointed out the traitor to him, for Judas soon betrayed himself both by his question and by his departure.

So Satan entered into Judas to take complete possession of him, and that with certainty and with a strong hold, so that he brought him soon to the halter. Not that the morsel given him by Christ put the devil into him, for this was a sign of Christ's love by which He wanted to win the heart of Judas to love Him in return, but that Judas, ungrateful for this love of Christ, took it in bad part, thinking that Christ was giving him the morsel out of hatred and a desire to injure him and make his crime known to the apostles.

Wherefore, bidding farewell to the apostolate of Christ, he went away to the household and the bondage of Satan and of the Jews as a deserter and apostate. So S. Chrysostom, S. Augustine, and Cyril, who observes that a kindness hurts those who are ungrateful not of itself, but through their fault and ingratitude.  S. Ambrose ( De Cain et Abel, bk. ii. ch. 4) says—"When Satan put himself into the heart of Judas, Christ went away from him, and in that moment when he received the former he lost the latter."

The devil entered into Judas for three reasons. First, for his ingratitude, says S. Augustine; for Christ having discharged all the offices of love towards him, and he not being moved even by these, was left to be fully possessed by the devil. Then again, because the devil knew from the words of the Lord and from outward signs that he was stubborn in his evil will, and given over by the Lord, says Chrysostom (Homily 71). Thirdly, because Judas himself understood that he was now found out, and, as it were, separated from the disciples and from their Master; so he became hardened in evil, and, as if in desperation, gave himself over entirely to the devil; and so it was that he went out, unable to bear the looks of his Lord and of the disciples, or, says Euthymius, following S. Chrysostom, fearing lest he should be torn to pieces by them. So Ribera.

Notice here in the case of Judas how a man who deserts Christ is palpably deserted by Christ, and when deserted is attacked by Satan—possessed by him, and, when possessed, hurried into every crime, and then into the abyss. Just as Judas from an apostle became a devil, so Lucifer from the fairest of angels became the darkest of evil spirits,—as the sourest vinegar is made from the sweetest wine, and the heretic—Luther, for instance—nay, the heresiarch, is made from the monk.

And Jesus said to him : What thou doest, do more quickly—more quickly, that is quickly, as the Syriac translates it; the comparative is put for the positive. Christ is not precipitating the treason of Judas, but He permits it. He says as it were: Think not that thy doings are hidden from Me; I know that thou art meditating treason. He did not tell him to commit the crime, says S. Augustine, but He foretold it, not so much in wrathful desire for the destruction of the villain, as in haste for the safety of the faithful. He permitted it, saying, as it were: Do what thou hast begun, finish what thou didst intend; in a thousand ways could I hinder thee, but I will not; rather do I leave thee to thy free will. Do what thou hast planned in thy heart.

Thirdly, S. Chrysostom says they are words of reproach. I know that thou art working great evil against Me, from whom thou hast received so many gifts; are these the injuries thou repayest Me for so many kindnesses? But do what thou hast to do. For even though I have made known thy crime, yet have I not done so as fearing it, nor would I wish to hinder it; for if I wished I could do so; but in order to cast before thine eyes thy malice and thy shamelessness, and to reprove thee.

Fourthly, they are the words of a lofty mind that despises all the machinations of Judas. St. Leo (Serm. 1, On the Passion) says, "It is the voice of one who commands not but permits, of one not fearing but prepared, who, holding all time in His power, showed that He allowed no delay to the traitor, and that He so followed out the will of the Father for the redemption of the world, as neither to prompt nor fear the crime that was being matured."

Fifthly, they are the words of one excluding Judas, as incorrigible, from His family and the fellowship of the apostles. Since thou wilt sever thyself from us, I exclude thee from My table, from My house, My apostolate, and My companionship; get thee gone, then, to thine own Jews and to Satan, to whom thou hast sold thyself. So S. Ambrose ( De Cain et Abel, bk. ii. ch. 4). Cyril (bk. ix. ch. 17), following Origen, interprets in a novel fashion, taking these things as said by Christ not to Judas but to Satan, who was entering into Judas. He says that, "Just as if a mighty man against whom some one advances with hostile intent, trusting in his own might, doubts not but that his adversary shall fall, and, with loud and threatening noise, speaks: What thou doest do quickly, that thou mayest know the strength of my right hand. Such words we would not call so much the words of one in haste to die, as of one who knew before that his adversary must fall. So our Lord bids the devil run quickly to the things he has made ready, that being conquered and bound he may the sooner relieve the world of his tyranny." But from what we have said it is clear that this was said to Judas and not to

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 13 (Chapter Introduction)

Overview

Joh 13:1, Jesus washes the disciples’ feet, and exhorts them to humility and charity; Joh 13:18, He foretells and discovers to John by a token, that Judas should betray him; v.31, commands them to love one another; v.36, and forewarns Peter of his denials.

Poole: John 13 (Chapter Introduction)

CHAPTER 13

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 13 (Chapter Introduction)

(v. 1-17) Christ washes the disciples' feet.

(Joh 13:18-30) The treachery of Judas foretold.

(Joh 13:31-38) Christ commands the disciples to love one another.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 13 (Chapter Introduction)

Our Saviour having finished his public discourses, in which he " endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet (v. 1-17). II. He foretels who should betray him (Joh 13:18-30). III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love (Joh 13:31-35). IV. He foretels Peter's denying him (Joh 13:36-38).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 13 (Chapter Introduction)

The Royalty Of Service (Joh_13:1-17)

The Royalty Of Service (Joh_13:1-17 Continued)

The Essential Washing (Joh_13:1-17 Continued)

The Shame Of Disloyalty And The Glory Of Fidelity (Joh_13:18-20)

Love's Last Appeal (Joh_13:21-30)

Love's Last Appeal (Joh_13:21-30 Continued)

The Fourfold Glory (Joh_13:31-32)

The Farewell Command (Joh_13:33-35)

The Faltering Loyalty (Joh_13:36-38)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

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

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

====================

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.